
diss B/fK-/9 
Book ./ /.r 



PR?:SKNTE1) BY 



HISTORY 

n 

3§yv!TrD BY 

THE CHURCH 




THE FIFTH CENTURY, 






COMPILED FOR THE A^MERICAN S. S. UXIOX, AND RE^ 
VISED BY THE COMMITTEE OF PtTBLICATION. 



AMERICAN SUNDAY SCHOOL 



UNION. 



PHILADELPHM: 

NO. 146 CHESNUT STREET. 

1832. 






Entebed according to the Act of Congress, in 
the year 1832, by Paul Beck, Jr. Treasurer, in 
trust for the American Sunday school Union, in the 
Clerk's office of the District Court of the Eastern 
District of Pennsylvania. 



Gift from 

Judge and Mrs. Isaac R. Hltt 
Nov. 17, 1931 



CONTENTS- 



Chaptbb I. — John Chrysostom — Affairs of the 
Eastern Church to the end of the fifth cen- 
tury, page 5 

Chapi'er n. — Private Life of Augustine— He is 
appointed Presbyter, and afterwards Bishop 
of Hippo, 26 

Chapter IH. — The Controversy about Pelagian- 
ism, . . ~ 55 

Chapter TV. — The Donatists — Farther particu- 
lars of the Life of Augustine — His death, - 62 

Chapter V. — Short account of Jerom, and 
some other Christian writers of the fifth cen- 
turj^, 69 

Chapter Yl. — History of the Western Church 
till the close of the fifth century, ~ . . ~ 75 



HISTORY, &c. 



CHAPTER I. 

John Chrysostom — -Jlffairs of the Eastern 
Church to the end of the Fifth Century > 

John Chrysostom was born at Antioch, 
about the year 354. His parents were per* 
soifs cf quality ; his father died while he was 
a littla boy. His mother was a pious woman, 
and had him educated with care. He became 
very eloquent, and for a while gave himself 
to the practice of law. But he soon found 
that the wisdom of this Vv^orld could not fill his 
mind. The Spirit of God led him to the study 
of the Holy Scriptures. And he was taught 
by Diodorus, afterwards bishop of Tarsus, to 
leave the fanciful notions of Origen,* and study 

* See ** Stories of the Second and Third Centu» 
ries,'^. published by the American S. S. Union, 
B 



6 HISTORY OF THE CHURCH 

the plain sense of the word of God. Chrysos- 
torn lived for some time the life of a monk, 
contrary to the entreaties of his pious mother. 
But after a while, Flavian, bishop of Antioch, 
appointed him to the office of presbyter in his 
church. In the year 379 the people of An- 
tioch raised a tumult about their taxes. They 
dragged the statues of the emperor Theodo- 
sius and his family about the streets. But, 
when they found that they were in danger of 
being punished, they were in great distress. 
The church at Antioch had once been renown- 
ed for its Christian graces. But luxury and 
the love of the world now prevailed. There 
were about two hundred thousand inhabitants 
in this great city ; half of whom were Chris- 
tians. They expected the wrath of the em- 
peror would be poured upon them with fury. 
John improved the opportunity to exhort them 
to repentance. He compared the awful sus- 
pense in which they were held, to the ex- 
pectation of the day of judgment. Prayers 
were made in the church that God would move 
the heart of the emperor to forgive them ; and 
a great many people, who had never been to 
church before, but spent their time in the 



IN THE FIFTH CENTURY. 7 

theatre, now came to the house of God. Fla- 
vian, the bishop, went to Constantinople to 
persuade Theodosius to forgive the people. 
Libanius, the sophist, also went to the em- 
peror for the same purpose. But most of the 
philosophers hid themselves, in time of dan- 
ger. The monks, however, left their places 
of retirement, and flocked into the city. There 
they entreated the magistrates to be merciful 
to the people. The severe proceedings of the 
courts moved the heart of Chrysostom. He 
saw wives and children pleading in vain with 
the magistrates to save the lives of their hus- 
bands and fathers. In his preaching he brought 
these things before his people, and showed 
them how awful would be the case of the im- 
penitent in the day of judgment. Then, no 
mother, sister, or father can stop the course 
of divine justice. But after Flavian went 
away, the monks and clergy prevailed upon 
the magistrates to s^p their proceedings, till 
they should hear from the emperor. When 
Flavian laid the matter before Theodosius, the 
emperor told him how unreasonable and un- 
grateful the people of Antioch were ; for he 
had always been doing them good. Flavian 



8 HISTORY OF THE CHURCH 

confessed that what the emperor said was all 
true ; but told him if he would not forgive the 
people, God would not forgive him. Theo- 
dosius at length owned, that if the Lord Jesus, 
for our sakes, suffered death, and forgave and 
prayed for his murderers, he ought to forgive 
his fellow creatures who had offended him. 
With great tenderness, therefore, he told the 
bishop to make haste back, and relieve the 
fears of the people. He returned, and inform- 
ed them that the city was restored to the em- 
peror's favour. This circumstance shows the 
power of Christian principle. If Theodosius 
had been a Pagan the sword would have been 
let loose upon the people of Antioch, and they 
would have paid for their rebellion with their 
blood. But the spirit of forgiveness inculcated 
in the gospel, had softened the emperor's heart. 
The benevolence of the gospel is also manifest 
in the exertions and prayers of the clergy and 
monks, to save the lives ^ the people. In the 
year 398 Chrysostom was appointed bishop 
of Constantinople. He immediately began to 
reform abuses which had crept into the church. 
He put a stop to many scandalous practices 
among the clergy, and would not suffer those 



IN THE FIFTH CENTURY. 9 

ministers to preach who would not amend 
their lives. The bishops of the large cities 
had introduced a pompous and expensive style 
of living. He reduced the expenses of the 
bishops' table, and gave what he saved by this 
means to the poor. He urged the common 
people, who were employed during the week 
in the day time, to attend church in the even- 
ing. He spoke to their consciences severely 
and faithfully, and they heard him gladly* 
Some of those who had separated from the 
general church also heard him preach, and he 
reclaimed many heretics. Constantinople had 
long suffered under Arian impiety. The disci- 
pline of the church had become loose, and much 
corruption and many evil practices prevailed, 
A great reformation took place under his la- 
bours. He preached three times a week, and 
sometimes every day. Those who had before 
attended the theatre and public shows, now 
came in great numbers to public worship. 
The crowd was so great, that he was obliged 
to place himself in the middle of the house of 
worship, in order to be heard. He also re- 
formed the churches of the neighbouring pro- 
vinces of Thrace, Asia, and Pontus, Several 
b2 



10 HISTORY OF THE CHURCH 

profligate bishops in these countries were by 
his means deprived of their offices. He also 
made great efforts to spread the gospel among 
the heathen. In addition to all these labours, 
he built a large hospital for the weak and fee- 
ble, who were unable to support themselves, 
and placed it under excellent regulations. 

Here we see the enlarged benevolence of the 
gospel, and its superiority over every false 
religion. There is not a single instance in 
all the history of Paganism, where any such 
provision has been made for the poor. None 
of the ancient philosophers were ever known 
to be employed in relieving the wants of the 
lower classes of people. But true religion visits 
the fatherless and widows in their affliction. 

In every age the faithful ministers of the 
gospel, who speak the truth without fear, 
have met with opposition and persecution. 
The clergy of Constantinople were indolent 
and corrupt. They could not bear Chrysos- 
tom's reproofs. Therefore, like the Pharisees 
in the days of our Lord, they opposed him 
with all their might, and watched every op- 
portunity to find something against him. The 
wealthy and the great were also offended at 



IN THE FIFTH CENTURY. 1 1 

the plainness of his preaching. The disci- 
pline of the church had become so loose, that 
all sorts of characters were admitted to the 
Lord's Supper. The government interfered 
so much with the affairs of the church, that 
he could not restore the old discipline. But 
he preached repentance with great zeal and 
energy ; and his enemies stirred up a perse- 
cution against him. A council, or assembly 
of ministers, was held, under the direction of 
Theophilus, bishop of Alexandria. He was 
one of the worst of men, and the determined 
enemy of Chrysostom. The synod, with 
great injustice, condemned the bishop. Their 
proceedings were supported by the empress 
Eudoxia, who was a proud and tyrannical 
woman. The bishops who were friendly to 
Chrysostom, were at this time with him in 
the great room of the bishop's house. He 
exhorted them to be earnest in prayer. He 
told them as they loved the Lord Jesus, not 
to desert their churches for his sake. He said, 
with the apostle Paul, '* I am ready to be offered 
up, and the time of my departure is at hand !" 
" I see," said he, '* I must undergo many hard- 
ships, and then quit this troublesome life," 



12 HISTORY OF THE CHURCH 

His friends were filled with sorrow. He en- 
treated them not to mourn for him ; " for," 
said he, <' to me to live is Christ, and to die 
is gain." One of the company, with much 
feeling, lamented over the desolations of the 
church. He answered, " Brother, it is enough. 
Pursue the argument no further ; but, as I re- 
quested, desert not your churches. As for the 
doctrine of Christ, it did not begin with me, 
and it shall not die with me. When Moses 
died, did not Joshua take his place ? Paul was 
beheaded, but he left Timothy, Titus, Apollos, 
and many more behind him." Eulysius, 
bishop of Apamea, told him that if they kept 
their churches, they should be compelled to 
subscribe to the decrees of the council, and 
communicate, or partake of the Lord's Supper, 
with those who had condemned him. He 
told them they might communicate, to prevent 
divisions in the church ; but they ought not 
to sign the decrees, for he had done nothing 
for which he deserved to be deprived of his 
office. 

Theophilus assumed a power in this matter, 
which did not belong to him. Chrysostom 
said, that it was not the business of a man 



IN THE FIFTH CENTURY. 13 

who lived in Egypt to judge one that lived in 
Thrace. He would not, therefore, own the 
authority of the council. But the synod took 
away his office for disobeying them. And, 
in order to support their measures against 
him, they accused him of calling the empress 
Jezebel. Eudoxia was very much like the 
wicked wife of Ahab, in her pride and cruelty. 
It is very likely that Chrysostom had called 
her so. 

But the people of Constantinople sincerely 
loved the bishop. They were very much ex- 
cited, and insisted that he should be heard 
by impartial judges. Chrysostom was afraid 
there would be a tumult among the people. 
So he gave himself up secretly to the officer 
who was sent to take him. He was imme- 
diately carried off in a ship. As soon as it 
was known that he was gone, the whole city 
was in an uproar. The tumult became ex- 
ceedingly violent, Eudoxia was frightened 
at the danger. She urged her husband to send 
for the bishop to come back. She also wrote 
to Chrysostom, expressing her sorrow and 
respect. He was therefore restored to the 
church. 



14 HISTORY OF THE CHURCH 

But he was not suffered to remain long in 
peace. A silver statue, or image of the em- 
press, was set up in the street before the great 
church. Many heathenish ceremonies were 
used at its dedication. The people also met 
there, upon the Lord's day, and spent their 
time in sports and plays, to the great disturb- 
ance of the congregation. The bishop's prin- 
cipal fault was ill temper. His impatience at 
these things led him into great imprudence. 
He began a sermon with these words : " Now 
again Herodias raves and is vexed ; again she 
dances, again she desires John's head in a 
charger." This gave the enemies of Chry- 
sostom all the advantage which they desired. 
They again accused him of treason, and per- ' 
suaded the emperor, Arcadius, who was a 
weak man, to take away the bishop's office. 
He was put in prison; his friends and fol- 
lowers were scattered abroad, killed, or im- 
prisoned. All who would not renounce com- 
munion with the bishop, were threatened with 
severe punishment. It was Easter when the 
ordinance of baptism was to be administered. 
The friends of Chrysostom fled into the fields, 
to hold their meetings there. The emperor 



IN THE FIFTH CENTURY. 15 

went out that day, and saw a meadow near 
the city, covered with white. About three 
thousand persons, who had been baptized the 
night before, were assembled there. Arca- 
dius ordered a party of soldiers to drive them 
away. Several ladies of quality were very 
badly treated, and numbers were imprisoned 
and whipped. At length Chrysostom was 
ordered to leave the city. Before he went 
away, he charged the deaconesses to continue 
their care of the church. He also told his 
people to communicate with the bishop who 
should be chosen in his place. 

Arsacius was chosen bishop. Notwith- 
standing the advice of Chrysostom, his friends 
refused to submit to the new bishop, and 
formed separate assemblies. They were for 
a long time severely persecuted under the 
name of Joannites. Among them was a rich 
lady, called Olympias. She had profited much 
by the ministry of Chrysostom, and had been 
a deaconess in the church. She was now 
banished to Nicomedia, and lived there many 
years, an example of piety ; and supplied the 
bishop with money in his exile. 

Chrysostom was sent to Caucasus, in Arme- 



16 HISTORY OF THE CHtJRCM 

nia. This was a barren cold region, full of 
robbers. Paul, a godly bishop of Constanti- 
nople, who was banished to that place by 
Constantius, had been murdered there. He 
endured many hardships on his journey. He 
was however attended by a number of Chris- 
tian friends, who sympathized with him in 
his trials, and paid him every attention. At 
Caucasus he met with very generous treatment. 
He preached the gospel there, and the people 
heard him gladly. While he was there, the 
country was visited with a dreadful famine, 
which caused great distress among the people. 
Olympias gave him money to relieve the poor. 
He also redeemed many persons who had 
been carried off by the robbers. He made 
great exertions, also, to spread the gospel 
among the Pagans in Phoenicia, and furnished 
money for building places of worship there. 
Arsacius died in the year 405, and Atticus 
was chosen bishop of Constantinople. The 
Joannites were still persecuted. Chrysostom 
was obliged to go from one place to another, 
to shun the robbers. In the third year of his 
banishment he was exposed to famine, pesti- 
lence, and the swords of the robbers ; so that 



IN THE FIFTH CENTURY. 17 

his life was in danger every day. But he was 
respected wherever he went. His enemies 
envied him even this little comfort, and pro- 
cured an order for him to be removed to a de- 
solate and solitary spot on the shore of the 
Black Sea. His health had suffered severely 
by the incredible hardships which he had en- 
dured. While on the way, he asked his guards 
to let him rest. But they had all along treat- 
ed him with brutality, and now refused his 
request. He had not, however, gone far, be- 
fore he was so sick that they had to bring^ 
him back. He then received the Lord's Sup- 
per, sung his usual doxology, " Glory be to 
God for all events ;" and fell asleep in Jesus. 

The Joannites continued to meet separately, 
till the year 438. At that time Proclus was 
appointed bishop. He made an address in 
praise of Chrysostom, and persuaded the em- 
peror Theodosius H. to have his body re- 
moved to Constantinople. This healed the 
division, and the Joannites returned to the 
church. 

Chrysostom was a man of great learnings 
genius, and eloquence. He possessed a solid 
understanding, regulated by a fervent piety. 
C 



18 HISTORY OF THE CHURCH 

He was generous and liberal. He sympathized 
with distress of every kind. His temper was 
open and frank, though sometimes excessively 
violent. He was a determined enemy to vice ; 
and he sought out and reproved sin in every 
condition in life. He laboured much in ex- 
plaining the scriptures ; and he held the truth 
in greater purity than most men of the age in 
which he lived. Particularly, he held the 
doctrine of justification by faith in Christ 
alone, as the foundation of his religion. He 
wrote many valuable works. His practical 
writings are excellent. He had lived in two 
great cities, where every kind of vice prevailed. 
He therefore had an opportunity of observing 
the effect of various practices upon the morals 
of the people. He speaks with great severity, 
and with justice, against the amusements of 
the theatre, shows, balls, and plays, as de- 
structive to all good morals. Young people 
cannot guard too much against the temptations 
which attend such amusements. 

The treatment which this great man re- 
ceived shows how true, in all ages, is the say- 
ing of the apostle Paul; " They that will live 
godly in Christ Jesus shall suffer persecution." 



IN THir FIFTH CENTURY. 19 

The whole Roman empire had become 
Christians. Idolatry was prohibited under 
severe penalties. The profession of the gos- 
pel had become exceedingly honourable. The 
emperor supported the church, in great pomp 
and splendour. Yet this great and holy man 
■was slandered and abused, expelled from his 
charge, banished, and murdered, by the united 
efforts of the emperor, his court and nobility, 
the clergy of the city, and the bishops of other 
places. Why did they do this? Evidently 
because they hated the purity of his doctrine, 
and could not bear his reproofs. 

At this time, Christianity prevailed to a con- 
siderable extent in Persia. Maruthas, bishop 
of Mesopotamia, had gained the favour of the 
king of Persia, and almost persuaded him to 
be a Christian. But, some time after, Audas, 
a bishop, destroyed a temple where the Per- 
sians worshipped the fire. The idolatrous 
priests complained to Isdegerdes, the empe- 
ror. He sent for the bishop, very mildly com* 
plained to him of the injustice of the action, 
and ordered him to rebuild the temple. Audas 
refused to obey the emperor. The conduct 
of the bishop was most unjustifiable. It was 



20 HISTORY OF THE CHURCH 

an intemperate zeal that led him to destroy 
the temple. It was also a very imprudent act, 
and contrary to the spirit of true religion. 
The king was greatly enraged at the bishop. 
He had not knowledge enough of the principles 
of Christianity to see that Audas acted contrary 
to them. All the Christians in the country 
were therefore held accountable for this man's 
imprudence. Isdegerdes ordered all the Chris- 
tian churches in his dominions to be destroyed. 
This laid the foundation for a cruel persecu- 
tion, which lasted thirty years. The chiefs 
of the Saracens were ordered to guard the 
roads and take all the Christians that passed, 
to prevent them from escaping to the Romans. 
Aspebetes, one of these chiefs, was touched 
with compassion at their distress, and helped 
them to escape. He was accused of this, be- 
fore the king ; and with his family and a num- 
ber of Arabs, fled to the Romans. These all 
embraced Christianity, were baptized, and 
joined the church. 

The Christians of Persia sent to Theodo- 
sius n. entreating him to help them in their 
distress. The king of Persia also sent to de- 
mand of the emperor, the Christians who had 



IN THE FIFTH CENTURY. 21 

escaped to the Romans. Theodosius refused 
to give them up, and a war broke out between 
them. In this ^vay Theodosius gained the 
advantage. But Acacius, the bishop of Amida, 
near Persia, did more, by one Christian action, 
to disarm the rage of the angry monarch than 
was done by all the arms of the emperor. The 
Romans had taken seven thousand prisoners 
and would not give them up to the Persians. 
They were starving to death for want of pro- 
visions. The Christian benevolence of Aca- 
cius was touched with their distress. He 
called his clergy together and told them that 
God had no need of either dishes or cups. 
But the people had given the church a great 
many gold and silver vessels, " Let us," said 
he, *' by means of them, free and relieve these 
captive soldiers." He melted the vessels and 
paid the ransom of the Persians to the Roman 
soldiers. He also gave the captives provisions 
and necessaries for their journey, and sent 
them home to their king. Isdegerdes sent for 
the bishop and acknowledged to him his obli- 
gation. By this he was convinced that all 
the Christians were not like the bishop, who 
had offended him. 

c2 



22 HISTORY OF THE CHURCH 

Theodosius 11. began to reign when he was 
eight years of age, and reigned forty-one 
years. He possessed but little capacity for 
managing the affairs of government. But his 
sister Pulcheria, two years older than himself, 
was a woman of great abilities. By meek- 
ness and discretion she maintained such an 
influence over him, as enabled her to direct 
the affairs of government. 

At the age of sixteen, she took the title of 
Augusta. By her prudence in preserving her 
brother's honour, she governed in his name 
with great success. She taught her brother 
to pray frequently ; to honour the ministers ; 
and to guard against new things in religion. 
He used to rise early, to sing the praises of 
God with his sisters. He had much of the 
Scriptures by heart, and could talk of them 
with the bishops like an aged minister. He 
collected and preserved them with great care. 
He completed the destruction of the heathen 
temples and idolatrous worship. He was very 
meek; and took great delight in forgiving 
those who had injured him. 

During the reign of Theodosius, a Jew of 
Crete pretended that he was Moses. He told 



IN THE FIFTH CENTURY. 23 

the Jews who lived in that place, that he had 
been sent from heaven to take care of them 
and to take them over the sea. He preached 
a whole year in the island and persuaded many 
to follow him. He led them to the top of a 
high bank, and ordered them to throw them- 
selves into the sea. They believed he would 
preserve them, as Moses did the children of 
Israel in the Red Sea. Those who were at 
the edge of the bank jumped down. Many of 
them were dashed in pieces by the rocks, and 
others were saved by some fishermen who 
were there. Those who remained on the 
bank took warning and tried to find the im- 
postor to destroy him ; but he had escaped. 
This shows the truth of the scripture which 
says, " Blindness *has happened to Israel, till 
the fulness of the Gentiles be come in." Many 
of the Jews of Crete were, by this circum- 
stance, convinced of their error, and embraced 
Christianity. 

Theodosius died in the year 450. The 
whole eastern empire was left to his sister 
Pulcheria. She married Marcian and made 
him emperor. He was a man of sincere and 



24 HISTORY OF THE CHURCH 

devoted piety, and Pulcheria maintained her 
religious character till death. 

The efforts of this prince were chiefly di- 
rected towards the preservation of the truth, 
the encouragement of good morals, and the 
destruction of idolatry. 

Questions. — What can you relate of the 
early life of Chrysostom? How did he live 
for some time after he became a Christian? 
To what office was he appointed by Flavian ? 
What can you relate respecting the tumult at 
Antioch ? To what office was Chrysostom ap- 
pointed in the year 398 ? What did he do for 
the poor and infirm ? What was the character 
of the clergy of Constantinople? How did 
they treat Chrysostom? How did the wealthy 
and the great receive his preaching? What 
did his enemies do? How did Chrysostom 
feel, under this treatment? What advice did 
he give the bishops who were his friends? 
What did he do to prevent a tumult ? What 
effect did his banishment produce at Con- 
stantinople? What did Eudoxia do, to quiet 
the people ? What did Chrysostom do when 
he returned? What happened to Chrysostom 



IN THE FIFTH CENTURY. 25 

and his friends in consequence of his impru- 
dence? Where was Chrysostom sent? What 
did he do there ? How was he treated by his 
guards ? What did he do just before he died? 
How long did the friends of Chrysostom con- 
tinue to meet separately? How were they 
finally united to the church ? What was the 
character of Chrysostom ? Why was he perse- 
cuted? What circumstances led to the perse- 
cution of Christians in Persia? What led to 
the war between the king of Persia and the 
emperor Theodosius H. ? What disarmed the 
rage of the Persian king ? How old was Theo- 
dosius H. when he began to reign ? What was 
his character? What was the character of his 
sister Pulcheria? What did she do? What 
happened in Crete during the reign of Theo- 
dosius ? What did Pulcheria do after the death 
of her brother? What was the character of 
Marcian ? 



26 HISTORY OF THE CHUBCH 



CHAPTER II. 

Private Life of Jlugustine — He is appoint- 
ed Presbyter, and afterwards Bishop of 
Hippo. 

The following account of the private life of 
Augustine, is prepared from his own writings. 
In the commencement he asks, who shall in- 
form him of the sins of his infancy ; for even 
the infant one day old is not clear from sin, in 
the sight of God. He says he has seen an 
infant who could not speak, full of envy, and 
pale with anger. He recollects that in his 
early childhood he begged with tears for things 
which would have been hurtful to him ; and 
expressed great indignation against his parents 
when they refused to gratify him. He ac- 
knowledged, also, that there was no time 
when he was innocent. He goes on to confess 
the sins which he committed in childhood, by 



IN THE FIFTH CENTURY. 27 

disobeying his parents and teachers. This 
he looks upon as a great sin, and mourns over 
it with bitterness of spirit. When he was a 
boy he was taken with a violent pain, so that 
his life was in danger. In this situation, he 
was in great distress of mind, but he got well 
suddenly, and soon forgot his serious thoughts. 
This is often the case with children. Some- 
thing alarms them and they think seriously, 
for a while, about God and eternity. But 
soon they forget their serious thoughts, grieve 
away the Holy Spirit, and return again to 
their childish vanities. He says that he was 
indolent in his childhood, and improved in 
learning only as he was compelled. The only 
method taken to make him learn was to excite 
his ambition. Worldly ambition is too often 
the only motive placed before children and 
youth, to improve the mind. Young people 
ought to study to prepare themselves for use- 
fulness; so that when they grow up, they 
may labour in the vineyard of the Lord, and 
glorify God by doing good to their fellow 
creatures. Augustine confesses that his youth- 
ful mind was disordered by sin ; that he often 



28 HISTORY OF THE CHIJRCH 

deceived his parents and teachers, by false- 
hood, and spent the time when he ought to 
have been at his study, in play and vain 
amusements. He would take things secretly 
from his parents to gratify a foolish appetite, 
or to give to his companions. He would like- 
wise deceive his play fellows, and obtain vic- 
tories by fraud. If he discovered this conduct 
in others, he would accuse them as dishonest; 
but if detected himself, it only made him rage. 
Such conduct is very common among children | 
yet, few people are disposed to look upon it 
as very sinful. It is passed over as childish 
folly. But this holy man wept over it, with 
the deepest self-abasement, as the evidence of 
the entire depravity of the natural heart. A 
great many children take things from their 
parents without leave. Yet they would not 
like to be called thieves. But the child who 
steals from its parent, breaks both the fifth and 
eighth commandments. Hear what Augustine 
says respecting these things, " Change the 
scene only from scholars and masters, from 
nuts and balls and sparrows, to governors, 
kings, gold, and estates, and you see the vices 



IN THE FIFTH CENTURY. 29 

of men, just as heavier punishments fol- 
low after the chastisements of the school- 
boy." 

Augustine's father was a man in moderate 
circumstances. But he thought much of his 
son, and sent him to Carthage, at great ex- 
pense, to complete his education. He was 
intemperate and vicious in his habits, thought 
little about God, and felt no anxiety about the 
moral and religious character of his son. But 
his mother was a pious woman. She felt a 
great concern for her son, and seriously warned 
him against the indulgence of his vicious in- 
clination. Yet, he, like many thoughtless 
youth, despised her admonitions, as the fears 
of a weak woman ; and they made no impres- 
sion on his mind. He gave himself up to 
vicious practices, and was ashamed to be 
thought less wicked than his companions. 
To show his love of sin he relates an affair in 
which he was engaged while at home during 
vacation. There was a pear tree, which stood 
near his father's garden loaded with fruit. In 
the dead of night, he went, in company with 
some wicked boys, and stole all the fruit. He 
did not want the pears to eat, for his father 
D 



30 HISTORY OF THE CHURCH 

had plenty of better fruit. Most of them he 
threw to the hogs. So that he was influenced, 
in this action, by the love of sinning. Au- 
gustine looked with the deepest abhorrence 
upon this act, and considered it the height of 
impiety and wickedness. Some boys who 
would be greatly offended if they were called 
thieves, will take fruit wherever they can find 
it, and think it no harm. But this holy man 
considered this act of his as a real theft, de- 
serving the punishment of the law. After re- 
lating his actual transgressions, he confesses 
himself really guilty, in the sight of God, of all 
those wicked deeds which God kept him from 
committing. He had seen so much of the cor- 
ruption of his own heart, that he felt himself 
by nature, capable of committing all manner of 
wickedness. This may seem strange to those 
who have never discovered the moral pollution 
of the natural heart. But true Christians, who 
have been taught by the Holy Spirit, to look 
upon themselves in the light of God's word, 
will see that it is only the restraining grace of 
God, which has kept them back from plunging 
headlong into bold and daring wickedness. So 
deeply was Augustine impressed with this 



IN THE FIFTH CENTURY. 31 

subject, that he cries out, " Who can unfold 
to me the intricacies of this knot of wicked- 
ness ? It is filthy ; I will no more pry into it ; 
I will not see it !" 

At the age of sixteen years, with no princi- 
ple to guide him, Augustine went to the cor- 
rupt city of Carthage. Here he was surrounded 
by every enticement which could ensnare an 
unwary youth. He was hurried away by the 
amusements of the theatre. The arts of the 
forum, or public court, engaged his ambition. 
Those who practised there, considered it no 
dishonour to stoop to fraud and cunning to 
gain their causes. Augustine studied the books 
of eloquence, with the most ardent desire after 
fame. In the course of his study, he met with 
a book written by Cicero, which contains an 
exhortation to the study of philosophy. This 
book produced a remarkable change in his 
views. He suddenly gave up the hope of 
gaining a reputation by eloquence, and felt a 
strong thirst after wisdom. He was now nine- 
teen years old. His father had died two years 
before, and his mother supported him at Car- 
thage. He determined seriously to seek for 
wisdom. He had not entirely forgotten the 



32 HISTORY OF THE CHURCH 

instructions of his pious mother. Although 
filled with delight in reading the volume of 
Cicero, yet the name of Christ was not there. 
He determined to give himself up to the study 
of the Holy Scriptures, to seek what they 
were. But the natural mind receiveth not 
the things of the spirit of God, for they are 
spiritually discerned. So it was with Au- 
gustine. He saw no beauty in the Scriptures ; 
and thought they were not worthy to be com- 
pared with the work of the heathen philoso- 
pher which he had been reading. He could 
not enter into their meaning, because the eyes 
of his mind were darkened by sin, and he 
could not understand spiritual things. It is 
only those who read the Bible with the humble 
confidence of a little child, who will learn the 
truth. But he was proud, and thought he 
possessed manly wisdom already. 

In this state of mind he fell in with the 
Manichees, This sect had only the name of 
Christians. Their sentiments were a mixture 
of some of the doctrines of Christianity, with 
the ancient philosophy of the Persians, But 
all this time, while Augustine was wandering 
in spiritual darkness, his mother was praying 



IN THE FIFTH CENTURY. 33 

for him. She was more anxious about the 
situation of his soul, than most parents are 
about the lives of their children. For many 
years she persevered in incessant prayer. She 
also tried to persuade a certain bishop to rea- 
son him out of his errors. He replied, that 
her son was too proud to be convinced by 
argument. He advised her to let him alone, 
but to continue in prayer for him. He told 
her that in the course of his study he would 
discover his error, as he had done himself, 
after reading nearly all their books. But this 
did not satisfy the anxious parent. She en- 
treated him with floods of tears, to comply 
with her request. He was a little out of pa- 
tience and said to her " Be gone, good woman ; 
it is not possible that a child of such tears 
should perish." This answer seemed to im- 
press h«r mind like a voice from heaven. 

Augustine supported himself by teaching 
rhetoric in his native town. He maintained 
an intimate friendship with a young man who 
had been his school-fellow and companion 
from infancy. He acknowledges that there is 
no true friendship except that which is ce- 
mented by the love of God. But they pursued 
- d2 



34 HISTORY OF THE CHURCH 

similar studies, and were strongly attached to 
each other. The young man had been a be- 
liever of the true faith, but was not a Christian. 
Augustine drew him over to his sentiments. 
But the young man was taken sick with a 
fever. Contrary to the expectation of all, he 
recovered. As soon as Augustine had an op- 
portunity of talking with him, he undertook 
to ridicule Christian baptism. But his friend 
had learned that the doctrine of the Manichees 
would afford him no comfort in the dreadful 
hour of death. He dreaded the person who 
had deceived him, as the enemy of his soul. 
With great freedom, he told Augustine that, if 
he would be his friend, he must not say any 
more upon that subject. Augustine was con- 
founded at this, and thought he would say no 
more to him, till he should be thoroughly re- 
covered. But in a few days the fever returned, 
and the young man died. Augustine had 
placed his happiness in this friend. When he 
was removed from him he knew not where to 
look for comfort. The God of the Manichees 
was but a vain imagination. It furnished no 
object for the affections. I would explain to 
my young readers their notion of God, if I 



IN THE FIFTH CENTURY. 35 

thought they could understand it. But it was 
very confused, and I can hardly form an idea 
of it myself. He had no knowledge of the 
true God, who alone can fill the immortal 
soul. He thus describes his feelings, on this 
occasion : *' How miserable was my life ! My 
country was a punishment. My father's house 
gave me na comfort. What I had enjoyed 
with my friend, was torment without him. If 
I said, hope in God, my soul refused ; for the 
God I worshipped was not an object upon 
which I could fix my hopes. I was wretched ; 
and so is every one that is bound up in the 
friendship of mortals. If I attempted to throw 
my burden upon the false God of the Mani- 
chees, it returned upon myself, as I found no- 
thing that would support it," 

In this state of mind he left his country, 
and went to Carthage. In the twenty-ninth 
year of his age, Augustine went to Rome, 
Worldly motives alone influenced him in 
changing his place of residence. But he con- 
fesses that the hand of the Lord was in it. 
His mother was not permitted to see the gra- 
cious design of God in removing her son from 
her. She was unwilling he should go, wept 



86 HISTORY OF THE CHURCH 

over him, and held him close, intending either 
to prevent him from going, or to go with him 
herself. So strong is a mother's love, even 
towards an undutiful child ! If children knew 
the secret anguish of a mother's heart, when 
they are proud and stubborn, they would never 
grieve her again. But so hardened was Au- 
gustine's heart, that he deceived such a mo- 
ther ! He pretended that he was only going 
to see a friend set sail, and persuaded her to 
remain where she was until he returned. But 
that night he got on board a ship, and went 
away privately. She spent the night in weep- 
ing and praying, that God would hinder her 
son from sailing. But the Lord did not hear 
her prayer in this particular. He designed to 
make the very circumstance which she dread- 
ed, the means of his conversion. In the morn- 
ing, when she found he was gone, she was 
distracted with grief, and gave vent to her 
feelings in groans and complaints before God. 
In this matter she ought to have exercised 
more confidence, and submission to God. It 
is often the case in affairs like this, that the 
very thing we desire would be hurtful to us. 
The Lord sees what is best, and we ought to 



IN THE FIFTH CENTURY. 37 

be willing that he should do as he pleases. 
But in asking for things which we know are 
agreeable to his will, as the gift of the Holy 
Spirit, and the salvation of souls, we have a 
right to believe and expect that he will answer 
our prayers. In this matter we shall see that, 
by refusing the particular object of her wishes, 
the Lord brought about the event for which 
she had so long prayed, and which was the 
greatest burden of all her desires. She, how- 
ever, became calm, went home, and returned 
to her employment of praying for him. 

After Augustine arrived at Rome, he was 
taken sick with a fever. His life was in great 
danger. He says, " I drew nigh to hell, car- 
rying the load of all my sins." His mo- 
ther, ignorant of his situation, prayed for 
him continually; and the salvation of her 
son was the constant burden of her peti- 
tions. But the Lord removed the fever from 
him, for he had a great work for him to per- 
form. Augustine acknowledges that the hand 
of the Lord directed all his ways, though he 
was far from him and knew it not. 

At this time he received the appointment 



38 HISTORY OF THE CHURCH 

of professor of rhetoric in the city of Milan» 
Here he visited Ambrose, the venerable and 
pious bishop of that city. The man of God 
received him like a father, and by his kind- 
ness gained his affections. So strongly was 
Augustine prejudiced against the truth, that 
he cared nothing for the sentiments of the 
bishop. But he attended his lectures just for 
the sake of hearing him speak, for he was 
very eloquent. He was delighted with the 
sweetness of his language, but paid no atten- 
tion to the doctrines he preached ; for he des- 
paired of finding the way to God. But as he 
afterwards thought of the words that pleased 
him, the ideas came into his mind. In this 
way, he was gradually brought to examine the 
doctrines preached by Ambrose. He began 
to think it possible for him to find the truth 
in the church of Christ. He gave up his 
Manichean notions, and became a catechumen, 
or candidate for baptism, under the instruction 
of Ambrose. 

Augustine's mother came to him at Milan. 
Such was her love for her ungrateful son, that 
she followed him by sea and by land. She 



IN THE FIFTH CENTURY. 39 

found him very hopeless about ever discover- 
ing the truth. Yet she told him that she be- 
lieved in Christ, that before she left this world, 
she should see him a sound believer. 

Ambrose was so constantly engaged in the 
duties of his office, that Augustine could get 
no opportunity of telling him the state of his 
mind. The bishop was continually surround- 
ed with crowds of persons, whose necessities 
he relieved. The little time which he could 
get to himself was spent either in study, or in 
refreshing himself. But Augustine heard him 
preach every Sabbath, and profited by his ser- 
mons. From these he discovered that he had 
not understood the doctrines of the church ; 
and that he had been imposed upon by the 
falsehood and delusions of the Manichees. 
Yet his former errors made him cautious, and 
even sceptical. He wanted the fullest evi- 
dence before he could believe; "By faith," 
says he, " I might have been healed. But 
having had a bad physician, I now dreaded a 
good one. By believing alone I could be 
cured ; yet, for fear of believing false things, 
I refused to be healed." At length the Spirit 
of God led him to see how this principle of 



40 HISTORY OF THE CHtJRCH 

faith enters into all the business of life. He' 
considered what credit he gave to his friends, 
physicians, and many others. The truth of 
the Holy Scriptures had been established by 
the testimony of a large number of credible 
witnesses, and confirmed by the great autho- 
rity which they had obtained throughout the 
world. He therefore concluded that it wa& 
unreasonable obstinacy to disbelieve them. 
Amidst all the wanderings of his mind, he had 
preserved a belief in a God, and his providence 
in directing the affairs of men. He had be- 
come convinced that no truth could be dis- 
covered by the weak light of human reason f 
and therefore mankind need a revelation of 
God's will from himself. 

From these considerations, he came to the 
conclusion, that the Lord would never have 
suffered the Scriptures to obtain such high 
authority aiid influence in the world, in his 
own name, if they had not been the appointed 
means of knowing his will. He saw also the 
folly of disbelieving the truths contained in 
the Holy Scriptures, because some of them 
are beyond our comprehension. This is rather 
an evidence of their truth, because there are 



IN THE FIFTH CENTURY. 41 

few things relating to an infinite being which 
can be fully understood by his short-sighted 
creatures. 

In this state of mind, while his heart was 
yet unrenewed, he was thirsting after the ho- 
nours, and profits, and pleasures of this world. 
He w^as preparing an oration in praise of the 
emperor, in which he knew there were many 
falsehoods. Yet he expected praise even from 
those who knew them to be such. As he was 
passing along the street, in great anxiety, he 
saw a poor beggar, who was merry, and seem- 
ed to have no trouble. He sighed, and told 
his friend, that all the labour and toil and vex- 
ation which they were enduring, was only to 
obtain what this poor beggar possessed. His 
happiness indeed w^as not real, neither was 
their 's. When they had obtained the object 
of their wishes, their gratification was only 
momentary, like that of the beggar, whose 
belly was full of meat. '' He," says Augus- 
tine, " was merry, I was full of anxiety ; he 
was at his ease, I was full of fear." If he 
could choose between his own state of mind 
and that of the beggar, he would at once pre- 
fer the beggar's. Yet if he were asked whe- 
E 



42 HISTORY OF THE CHURCH 

ther he would be Augustine or the beggar, he 
would say Augustine. He found himself mise- 
rable ; he grieved, and doubled his misery. 
And if any brighter prospect appeared before 
him, it flew away before he could lay hold 
of it* 

Augustine's most intimate friends were 
Alypius and Nebridius. Alypius was his 
townsman, and had studied under him at Ta- 
gasta, his native place. He became extrava- 
gantly fond of the fashionable games practised 
there. Augustine was vexed to see him in- 
dulge a taste so destructive to all sobriety and 
prudence in youth. While he was lecturing 
at Carthage, he made an allusion to these 
games, to illustrate his subject. In the course 
of his remarks he severely censured those who 
practised these follies. He did not think of 
Alypius when he spoke ; but the Spirit of the 
Lord sent it home with deep conviction to his 
heart. He forsook the foolish games, and 
loved liis friend the more. But, with his 
teacher, he was deceived by the Manichean 
heresy. He afterwards went to Rome to learn 
the law. There the sports of the gladiators 
were exhibited ; in these sports men fought 



IN THE FIFTH CENTURY. 43 

for prizes, and the people looked on with bar- 
barous pleasure. Some of Alypius' friends 
carried him by force to these exhibitions. He 
declared, with much confidence, that he would 
never look on them. For a while he shut his 
eyes with great resolution. But at length the 
whole house rang with shouting. He w^as 
overcome by curiosity, and opened his eyes. 
He saw a man wounded, and the sight of the 
blood filled him with savage pleasure ; he 
gazed and shouted with the rest, and was car- 
ried away with a love of these scenes of cru- 
elty ; he repeated his visits, and became more 
fond of them than those who had dragged him 
there against his will. This is a solemn warn- 
ing to young people not to indulge a self-con- 
fident spirit, and to avoid temptation. We are 
kept from running into gross and open wick- 
edness, only by the restraining influences of 
the Spirit of God. It is dangerous, therefore, 
to tempt the Spirit, by trusting in our own 
strength and exposing ourselves to temptation. 
Augustine found Alypius at Rome. With him 
he removed to Milan, where he practised law 
with uncommon integrity. Nebridius left a 



44 HISTORY OF THE CHURCH 

good estate at Carthage, for the sake of en- 
joying Augustine's company. These three 
friends were all in the same state of darkness 
and doubt about religion. But the Lord was 
leading them in the way that they knew not, 
Augustine now began to look back, and see 
how long he had been in search of true wisdom, 
with a determination to give up his worldly 
pursuits if he found it. He had begun at nine- 
teen, and was now, in his thirtieth year, still 
anxious and miserable. His conscience told 
him to set apart some time every day, to at- 
tend to the concerns of his soul. 

After remaining a long time in doubt, and 
experiencing many trials of mind, he was led 
to seek for salvation in Jesus Christ. But his 
views of the Saviour were yet low ; as he es- 
teemed him only as a man of unequalled wis- 
dom. Of course, he could not have had any 
clear views of the doctrine of justification by 
faith alone, and his soul was still held in 
bondage. He was puffed up with pride, and 
talked of these things like a man of expe- 
rience. But he was a stranger to humility 
and the love of Christ. At length, he took up 



IN THE FIFTH CENTURY. 45 

the Bible with great eagerness ; he read the 
epistles of Paul with feelings different from 
what he had ever before experienced. 

He was now confirmed in his views of 
Christian doctrine ; but his heart was not 
changed. He approved the Saviour, but did 
not like the narrow way which leads to life. 
He now sought the instructions of Simplician, 
an aged and experienced Christian minister. 
This venerable man had been the means of 
directinof Ambrose to those hio:h views of vital 
piety, which distinguished him from the cor- 
rupt bishops of the age. The Lord was also 
pleased to make use of him to inspire Augus- 
tine with the same sentiments. He explained 
to Simplician the state of his mind. After 
giving him some advice, the aged minister re- 
lated to him an account of the conversion of 
Victorinus. This man, like Augustine, had 
been a teacher of rhetoric. He was a man of 
great learning, and had taught many Roman 
senators. He had been a magistrate, and was 
honoured with a statue, on account of his great 
public services. Even to old age he was a 
worshipper of idols. He partook of all the 
E 2 



46 HISTORY OF THE CHURCH 

heathenish rites of the Roman nobility, and 
defended the monstrous and absurd notions of 
the common people. But, in his old age, he 
gave himself up to the study of the Holy Scrip- 
tures, and the writings of Christians, and made 
a profession of religion. 

When Augustine heard this account, he 
felt a desire to imitate the Roman nobleman. 
The reader, who has read our " Stories of the 
Church in the Fourth Century," will recol- 
lect that Julian made a law forbidding Chris- 
tians to teach classical learning. Victorinus 
had long held the office of professor of rhe- 
toric at Rome. Simplician informed Augus- 
tine, that when this law was made, Victorinus 
gave up his office, rather than sacrifice to idols. 
As Augustine followed the same profession, 
he felt a desire to give it up also. But he had 
great conflicts of mind ; he felt himself still 
chained to the world, and he knew not how 
to give it up. He did not feel quite ready, 
and wanted to put it off, just as all impenitent 
sinners do. 

His anxiety and distress of mind increased. 
On a certain occasion, Politian, a townsman 



IN THE FIFTH CENTURY. 47 

of his, came to visit him and Alypius. As 
they sat down to talk, Politian saw a book 
upon the table before them. He opened it, 
and to his great surprise, found it to be the 
Epistles of Paul. He told Augustine that he 
was pleased with his taste. Augustine replied, 
that he now read these epistles with great in- 
terest. Politian then told them about Anthony, 
the Monk,* and informed them of a great many 
monasteries. They had never heard of a 
monastery before, although there was one at 
Milan, under the care of Ambrose. Politian 
also told them of two of his companions, who 
had suddenly given themselves up to God, and 
entered into a monastery. Augustine felt con 
founded at this ; for he had been twelve years 
seeking wisdom, and yet was unable to with 
draw his affections from the world. f " What is 

"^ See Stones of the Church in the Fourth Cen- 
tury, published by the American S. S. Union. 

f This disposition to retire from the world, and 
live in solitude,^ is not to be justified. We were 
created to live in society, and God designs that we 
should help one another. Yet, as it was generally 
considered right by the church at that time, those 
who gave themselves up to this kind of life, might 



48 HISTORY OF THE CHURCH 

this?" said he to Alypius. " Illiterate men 
rise and seize heaven, while we, with all our 
learning, are rolling in the filth of sin." In 
great distress of mind, he went out into the 
garden. Alypius followed, and they sat down 
together, at a distance from the house. With 
•indignation he rebuked his sinful heart, be- 
cause it would not give itself up to God. The 
world and its pleasures seemed to whisper 
him, " Shall we part?" On the other hand, 
it came into his mind, '' Do what these have 
done, in the strength of the Lord. Throw 
thyself on him ; fear not, he will not suffer 
thee to fall." He rose up hastily and retired, 
to give vent to a flood of tears. He fell pros- 
trate under a fig-tree, and cried out, '' How 
long. Lord, wilt thou be angry ? for ever ? 
Remember not my old iniquities. How long 
shall I say, to-morrow ? Why should not this 
hour put an end to my slavery ?" While 
offering up this prayer he wept bitterly. He 
returned, and took up the Bible. When he 

have done it with pious motives. Superstitions pre- 
vailed extensively, among" the best men of that age, 
and greatly clouded the pure light of the gospel. 



IN THE FIFTH CENTURY. 49 

had read, all his doubts vanished. He closed 
the book, and with a peaceful countenance, gave 
it to Alypius. They then went both together 
to Augustine's mother. Her mourning was 
now turned into joy, for the Lord had answer- 
ed her prayers. 

Augustine was now filled with holy joy. 
His mind was set free from the bondage of 
sin. He communed in sweet delight with the 
Lord, whom he calls, '' My light, my riches, 
my Saviour, and my God." When the time 
of vacation in his school arrived, he told his 
scholars they must provide themselves with 
another teacher. He then wrote to Ambrose, 
informing him of the change in his feelings. 
Some time after, he was baptized, and joined 
the church. 

After Augustine joined the church, he re- 
turned into Africa, with some friends, and 
lived three years upon his father's estate. 
While on their way his mother died, 

Patricius, Augustine's father, was a very 
passionate man. He was also intemperate 
and vicious. His wife patiently endured his 
ill treatment, and tried to win him over to the 
service of the Lord by her amiable manners. 



50 HISTORY OF THE CHURCH 

When he was angry, she would bear with him 
in silence and composure. When he got over 
his passion, she would reprove him mildly and 
tenderly. Many women would complain to 
her of the blows and harsh treatment they re- 
ceived from their husbands, whose tempers 
were milder than that of Patricius. They 
wondered why it had never been heard that 
Patricius, a man of such a violent temper, had 
beaten his wife. She would tell them how 
sh6 managed, and advise them to do the same. 
Some of them followed her advice, and were 
successful in subduing the tempers of their 
husbands. Others neglected it, and expe- 
rienced continual vexation. She was also 
careful never to repeat any thing she heard 
said against others. At length she gained her 
husband to the Lord, and he died in the faith 
of Jesus. Thus was this excellent woman 
made the instrument, in the hand of the Lord, 
of bringing both her husband and son to em- 
brace the Saviour. 

While on their way to Africa, Augustine 
and his mother were standing alone at a win- 
dow, in a house near the mouth of the Tiber. 
There they talked about the joys of heaven 



IN THE FIFTH CENTURY. 51 

and the glories of the eternal world. This 
world appeared to them of no value. She said 
to him, *' Son, I have now no delight in life. 
What I should do here, or why I am here, I 
know not ; for the hope of this life is quite 
spent. One thing only, your conversion, was 
an object for which I wished to live. My God 
has given me this in larger measure. What 
do I here ?" Five days after this she was 
taken sick with a fever, and died in nine days 
after. 

Augustine goes on to confess his sins, in a 
manner which shows that he was intimately 
acquainted with the deep depravity of the hu- 
man heart. He then expresses his confidence 
in Christ, as the Mediator between God and 
man. In the conclusion of his confession, he 
breaks out in the following strain : — "How 
hast thou loved us, Father, in giving thy Son 
for us, sinners? He was our priest and sacri- 
fice. Though he thought it no robbery to be 
equal with God, yet, for our sakes he was 
made subject to death. Well may my hope 
be strong, through such an intercessor; else 
I should despair. Many and great are my 
diseases; thy medicine is larger still. Were 



52 HISTORY OF THE CHURCH 

he not made flesh for us, we could not dream 
of having any union with him. Lo, I cast all 
my care on thee, Lord, that I may live. Thou 
knowest my weakness and ignorance, teach 
and heal me. He hath redeemed me with his 
blood, in whom are hid all the treasures of 
wisdom and knowledge." 

A person of quality in Hippo requested the 
instructions of Augustine, and he removed to 
that city. Valerius, the bishop of Hippo, was 
a man of great piety ; but not very capable of 
discharging the duties of the office. Through 
the strong and urgent desires of the people, Au- 
gustine was ordained presbyter in his church. 
He wept under a sense of the importance of 
the ministerial office. His preaching was very 
useful. He was the means of reviving Chris- 
tian doctrine and practice in the church, and 
of defeating many heresies. 

Valerius rejoiced, and gave thanks to God, 
that he had given him such a help in his pas- 
toral labours. He had him ordained bishop, 
in connexion with himself. After Valerius 
died, Augustine continued bishop of Hippo. 
He established a monastery, or seminary, in 
which men were educated for the ministry. 



IN THE FIFTH CENTURY. 53^ 

Ten bishops, settled in various parts of Africa, 
were raised up in this school. They esta- 
blished other institutions like it, and from 
them, other churches were supplied with faith- 
ful and pious pastors. By these means, and 
by the writings of Augustine, accompanied by 
the influences of the Holy Spirit, purity of 
doctrine and practice was in a great measure 
restored to the churches in Africa and Europe. 
I am sorry that I cannot give my young readers 
a more particular account of this revival. But 
very few particulars have been preserved re- 
specting it. Yet, from the accounts we have, 
it is evident the Holy Spirit was poured out, 
and vital piety greatly revived, in the western 
church. 

Questions. — How did Augustine behave, in 
his childhood ? In what light does he look upon 
his disobedience to his teachers and parents, and 
his deceitfulness among his playfellows ? Is it 
right for children to take things from their pa- 
rents, without leave? What did Augustine do, 
while at home, during vacation ? What com- 
mandments do children break, when they go 
into people's gardens and orchards, and take 
fruit? What was the character of Augustine, 
F 



54 HISTORY OF THE CHURCH 

when he went to Carthage? What change 
took place in his mind, while there? What 
error did he embrace at this time ? What was 
his mother doing all this time ? What circum- 
stance happened while Augustine was teaching 
rhetoric in his native town? What effect had 
this upon his mind ? Where did he go then ? 
What happened, after Augustine arrived at 
Rome? What was his mother doing then? 
Where did he go from Rome? What effect 
had the preaching of Ambrose upon him? 
What remarkable circumstance is related of 
Alypius, while at Rome? Whose instructions 
did Augustine seek? What happened while 
Politian was visiting Augustine and Alypius ? 
How did Augustine feel after this? Where 
did he go, after he joined the church? What 
conversation passed between her and Augus- 
tine, just before her death? For what purpose 
did Augustine go to Hippo ? To what offices 
was he appointed there? What effects fol- 
lowed his preaching? What did he establish 
in Hippo? What good was done by this 
seminary? 



IN THE FIFTH CENTURY. 55 



CHAPTER III. 
The Controversy about Pelagianism, 

Pelagitjs was bom in Britain. He was a 
monk, and travelled from one monastery to 
another, throughout the Roman empire. His 
morals were strict, and in the early part of his 
life, he was considered a man of real piety. 
He had a companion named Coelestius, who 
was an Irishman. When Pelagius was grow- 
ing old, he began to teach false doctrines. 

After Pelagius had visited the monasteries 
of Egypt, he settled at Rome. There he un- 
dertook, by degrees, to undermine the whole 
doctrine of grace. In the year 410, Rome 
was taken by the Goths. Pelagius and Cos- 
lestius, with many others, fled into Africa. 
Pelagius left Africa, and went to Palestine. 
There he was opposed by Jerora, a monk, 
who wrote against his opinions. In Africa* 



§6 HISTORY OF THE CHURCH 

Ccelestius discovered his sentiments openly. 
He was called before a council held in Car- 
thage, and condemned as a heretic. By this 
means, he was disappointed in his ambitious 
hopes of rising to office in the church. 

At the same time, Pelagius was writing 
against the doctrines of the gospel. Augustine 
answered his writings. After Coetestius was 
driven from Africa, he went to Sicily. Au- 
gustine wrote against the opinions which he 
was spreading there, and preached against 
them in Africa. 

In the year 415, Pelagius brought over two 
well disposed young men to his self-righteous 
sentiments. Augustine convinced them of 
their error, and brought them to a knowledge 
of the truth. They afterwards showed him 
a book written by Pelagius, in which he de- 
nied that men are ever assisted by the grace 
of God, and maintained that the natural powers 
of the mind are sufficient to lead us to perfec- 
tion. This book, also, Augustine answered, 
Pelagius complained of this, and pretended 
that he did not write the book. Augustine 
sent it, with his reply, to Innocent, bishop of 



IN THE FIJ'TH CENTURY. 57 

Rome. He requested him to mark the senti- 
ments of each ; and told him if Pelagius would 
deny the sentiments contained in the book, and 
openly acknowledge the doctrines of grace, he 
w^ould be satisfied. Innocent condemned Pe- 
lagius' book, as containing abominable opi- 
nions, never before known in the world. 

In the same year, Pelagius was called be- 
fore a synod of fourteen bishops, at Lydda, in 
Palestine. His accusers were absent, on ac- 
count of sickness. The bishops of the coun- 
cil had but a poor knowledge of the Latin 
language, in which the books of Pelagius were 
written. He explained away the points which 
were objected to in his writings, and the coun- 
cil cleared him. 

The next year a council was held at Car- 
thage, to regulate some affairs of the church. 
Here, the opinions of Pelagius were examined 
and condemned. They also wrote to Inno- 
cent, bishop of Rome, that Pelagius and his 
followers ought to be turned out of the church. 
This letter was signed by sixty-eight bishops. 
A council of Numidian bishops also met at 
Milevum, and wrote in the same manner to 
f2 



58 HISTOUY OF THE CHURCH 

the bishop of Rome. Augustine and his friend 
Alypius, now bishop of Tagasta, with Aure- 
lius, of Carthage, and two other bishops wrote 
in their own names to Innocent, They ex- 
plained the subject particularly, and showed 
that the council at Lydda, which had cleared 
Pelagius, had been imposed upon. Innocent, 
in his answer, agreed with them, and con- 
demned the author of the heresy. 

The emperor made a law, the same year, 
banishing the Pelagians from Rome. This 
was an unjustifiable exercise of power, on the 
part of the emperor. But it was then thought 
to be the duty of the civil authority to regu- 
late the affairs of the church. It does not, 
however, appear that the Pelagians were 
treated with cruelty. 

After this, Coelestius went to Constantinople, 
and tried to spread his doctrines there, but he 
was disappointed in his object. Eighteen of 
the party then wrote to the bishop of Thessa- 
lonica, asking leave to defend the doctrines of 
the church against the heresy of the Mani- 
chees. Under this pretence, they spread 
abroad, in their writings, their ideas of the 



IN THE FIFTH CENTURY. 59 

powers of human nature. Augustine answered 
their arguments. Atticus wrote against them 
to Rome, and the sect underwent a general 
condemnation. Pelagius was still in Palestine, 
where he again imposed upon the church. In 
consequence of this, Augustine wrote a book 
on original sin and the grace of Christ, in 
which he laid open the artifices of Pelagius. 

In consequence of what was said about Pe- 
lagianism, and the doctrines of grace, some 
ignorant persons went to the contrary extreme. 
They denied the free agency of man, and taught 
that it was wrong to tell sinners to repent, and 
that Christians should only pray for them. In 
answer to them, Augustine wrote a book called 
*' Rebuke and Grace J^ In this book, he ex- 
plained the consistency between divine grace 
and human duty. 

Pelagius and Ccelestius were entirely de- 
feated in their efforts to corrupt the doctrines 
of the church. Nothing farther is known of 
them ; but it is probable that Pelagius retired 
into hi& own country; for Britain was after- 
wards troubled with hi? doctrines. 

Infidels make u^^coC the disputes among 
professors of religion^; §^but the doctrines of 



60 HISTORY OF THE CHURCH 

the gospel, as an argument against Christianity. 
It is to be lamented that there has been so much 
contention about matters not essential to the 
salvation of the soul. These disputes have 
generally been maintained by worldly-minded 
men, little acquainted with the spirit of the 
gospel. But controversies about the essential 
doctrines of the gospel, have always proved 
favourable to the purity of the church. True 
Christians never knowingly embrace any opi- 
nions contrary to these doctrines. If deceived, 
they will soon see their errors, and lay hold 
of the truth. But hypocrites are often left to 
embrace the worst of errors. The Lord suf- 
fers heresies to disturb the church, " that they 
who are approved may be made manifest." 
By this means J the real characters of false 
professors are made known. By the attention 
which is drawn to the subject in dispute, true 
Christians become better acquainted with the 
truth, and more firmly established. Such was 
the effect of the Pelagian controversy. The 
doctrines of grace had been very much dark- 
ened by the writings of Origen, and by the 
study of heathen philosophy. This dispute 
led to a full examination of the subject. 



IN THE FIFTH CENTURY. 61 

Augustine wrote and preached against Pela- 
gianism for twenty years. The uncommon 
measure of the spirit poured upon him, at his 
conversion, prepared him for this work. The 
Holy Spirit attended his labours; and this 
error was one principal means of introducing 
clearer views of the influences of the spirit of 
God, than had prevailed for a long time ; and 
of reviving Christian truth, humility, and 
piety. The effects of this revival were solid 
and lasting, though not so remarkable as that 
which commenced on the day of Pentecost. 
The writings of Augustine were preserved and 
read by true Christians for many centuries ; 
and were the means of producing much real 
piety in individuals, even to the time of the 
reformation. 

Questions. — Where was Pelagius born ? 
Who was his companion ? What did Pelagius 
do when he began to grow old ? How did 
Pelagius begin to spread his errors ? After 
visiting the monasteries, what did he do at 
Rome? Where -did Pelagius and Celestius 
go, when the Goths took Rome ? What did 
Celestius do in Africa ? What was done by 
the council of Carthage ? What was done at 



62 HISTORY OF THE CHURCH 

the council of Lydda? What did Pelagius 
and his followers do to the monasteries under 
the care of Jerom ? What was done at the 
councils of Carthage and Milevum? What 
did Celestius do at Constantinople? Who 
opposed him there ? What did Pelagius 
do at this time in Palestine ? What did Au- 
gustine do, in consequence of this? What 
was the effect of the Pelagian controversy 
upon the church ? 



CHAPTER IV. 



The Donatists — Farther particulars of the 
Life of Augustine — His death. 

The Donatists, in the fifth century, were 
divided into a great many parties. Some of 
them were mild and peaceable people. But 
there was a set among them called Circum- 
<;eUiones, who were a band of savage robbers. 



IN THE FIFTH CENTURY* 63 

They delighted in bloodshed. They cared 
very little for their own lives or the lives of 
others, and many of them killed themselves. 
They hated the ministers of the general church. 
They waylaid them, attacked them with an 
armed force, and sometimes killed them. Au- 
gustine was several times waylaid in this man- 
ner. On one occasion he w^as led, by a mis- 
take of his guide, into a wrong road. By this 
particular providence his life was saved ; for 
a party of the Circumcelliones were watching 
for him on the road which he had intended to 
travel. The peaceable Donatists abhorred 
the conduct of the Circumcelliones ; yet they 
could not be justified in separating from the 
general church. The reader will find an ac- 
count of the origin of this sect, and the causes 
of their separation, in the '' Stories of the 
Church in the Fourth Century." 

Augustine wrote to the emperor, requesting 
him to put a stop to the lawless and savage 
conduct of the Circumcelliones. At the same 
time he desired him to make use of no other 
arms against the peaceable Donatists, than 
preaching and arguments. But the Circum- 
celliones had treated a bishop in a very bar- 



64 HISTORY OF THE CHURCH 

barous manner, and it was supposed that his 
life was lost. Under the excitement produced 
by this, several African bishops wrote to the 
emperor, and requested him to put down the 
whole sect of the Donatists. The emperor 
and his court ordered the Donatists to be fined, 
and their bishops banished. The barbarous 
conduct of the Circumcelliones deserved se- 
vere punishment ; but by this law the inno- 
cent were condemned with the guilty. 

After this, many of the Circumcelliones 
confessed their error with deep humility, and 
returned into the bosom of the church. A 
great many others had continued their con- 
nexion with the Donatists from custom, and 
the fear of being disturbed by the Circumcel- 
liones. When they saw themselves exposed 
to punishment by this law, they began to ex- 
amine the ground of their separation. They 
saw their error, repented of it, and returned 
to the church. When Augustine saw this 
effect, he changed his mind, and wrote in fa- 
vour of the course pursued by the government. 
This is the only act of Augustine's life which 
appears like persecution. The principle can- 
not be justified ; yet it is easy to see how this 



IN THE FIFTH CENTURY. 65 

godly man might have been deceived by the 
law. 

Augustine had suffered, in his younger days, 
from the errors of the Maniehees. He, there- 
fore, exerted himself against them ; and God 
blessed his labours, in recovering souls which 
they had deceived. On one occasion, as he 
was preaching, he wandered from his subject, 
without explaining what he had promised in 
the beginning, and finished his sermon with 
an argument against the Maniehees. After 
going home, he asked his friends if they did 
not take notice of the singular manner in which 
he lost his subject. They replied that they 
recollected it, and that they were at the time 
astonished. He then told them, he believed 
the Lord intended that some Manichee in the 
congregation should be benefited through his 
mistake and forgetfulness. In a day or two 
afterwards, a merchant came to Augustine, and 
threw himself at his feet, entreating his prayers. 
He had lived a Manichee many years, and 
vainly spent much money in support of that 
sect. He confessed that this sermon had been 
the means of convincing him of his error. He 
G 



66 HISTORY OF THE CHURCH 

gave up his business, and devoting himself to 
God, became a useful minister of the gospel. 

One of the Manichees, named Felix, came 
to Hippo. Augustine held a public dispute 
with him in the church. The third time they 
met, Felix was convinced of his error, and 
embraced the truth. He was the means, in 
the hand of God, of rooting out, almost en- 
tirely, the heresies of the Manichees and Pe- 
lagians. He lived to see the fruit of his la- 
bours, in the revival of a pure religion in his 
own church, and in other parts of Africa. He 
also held a public dispute with Maximus, 
bishop of the Arians. In these matters he did 
not manifest the harsh and bitter spirit too 
often indulged in religious controversies. His 
object was to do good, not to gain the victory 
over his opposers ; he treated them with meek- 
ness, and mourned over their errors. 

A great portion of Augustine's time during 
the week, was employed in settling matters of 
difference among the people ; for the Chris- 
tians of Hippo brought their difficulties to 
him, instead of going to law with one an- 
other. 



IN THE FIFTH CENTURY. 67 

Augustine had some lines written upon his 
table, which declared that, if any person should 
attack the character of one that was absent, he 
should leave the table. On one occasion, some 
bishops, who were his intimate friends, broke 
this rule in their conversation. He told them 
that these lines must be rubbed out from the 
table, or he would leave them, and go to his 
chamber. He was very attentive to the wants 
of the poor. He lived in the same house with 
his clergy, and they all ate at one table. He 
spent as litde time as possible in worldly af- 
fairs. He was always content with old build- 
ings, and old furniture, for he was afraid of 
being entangled with the world. 

Genseric, king of the Vandals, made war 
against Africa. The Vandals were a barba- 
rous people, and they made dreadful desola- 
tion. They bore the Christian name, but were 
Arians. This made them far more savage 
towards Christians, than if they had been hea- 
then. The city of Hippo w^as besieged four- 
teen months. Augustine prayed that God 
would either free them from the siege, or give 
Christians patience to endure their sufferings, 
or else take him out of the world. In the 



68 HISTORY OF THE CHURCH 

third month of the siege he died of a fever. 
In his last sickness he had the fifty-first Psalm 
written on the wall of his room. He read it 
frequently, and wept much. Ten days before 
his death, he desired to be left alone as much 
as possible, for he wished to spend all his 
time in prayer. He left no will, for he had 
nothing to give away. He had provided for 
his own relations before ; and what was left 
after this, he had already spent in doing good. 
QuESTiONs.-Who were the Circumcelliones ? 
Did the rest of the Donatists justify the conduct 
of these robbers ? How did Augustine once 
escape their violence 1 What advice did Au- 
gustine give the emperor about the Donatists ? 
What advice did some other African bishops 
give ? What did the emperor do ? Was his 
conduct just ? What effect had this law upon 
the Donatists ? What singular providence led 
to the conversion of the Manichee merchant ? 
What led to the conversion of Felix? How 
did Augustine treat those who opposed him in 
argument ? What did Augustine do to prevent 
evil speaking ? 



IN THE FIFTH CENTURY. 69 



CHAPTER V. 

Short Account of Jerom, and some other 
Christian writers of the Fifth Century. 

Jerom was one of the most learned men of 
the age in which he lived. He was taught 
the doctrines of the gospel from his infancy ; 
yet his religious experience does not appear 
to have been so deep as that of Augustine. 
After gaining what knowledge he could from 
travelling, he determined to live the life of a 
monk. He spent four years in the deserts of 
Syria, where he studied with great industry. 

After this, he returned to Rome, where he 
became acquainted with several rich ladies. 
Among these were Paula, who was descended 
from a very honourable family, and Marcella, 
Jerom was very much attached to the monas- 
tic life, and he persuaded these ladies to de- 
vote themselves to it. They went, in com- 
pany with Jerom, to Bethlehem, where Christ 
was born. There Paula built four monaste- 
ries, one for men, and three for women. She 
g2 



70 HISTORY OF THE CHURCH 

presided over the nuns, and Jerom over the 
monks. He lived there the rest of his life. He 
had been appointed a presbyter in the church, 
but would never accept the office of bishop. 
He wrote a great many books. Though hum- 
ble and pious, yet he was of very little service 
to mankind. He was very superstitious, and 
had not learned that it was his duty to make 
his life useful to his fellow^creatures. 

Paulinus, bishop of Nola, was one of the 
most humble and pious writers of his time. 
He belonged to a noble family, and held offices 
of great honour in the empire. He married 
Therasia, a rich lady. She was very pious, 
and persuaded her husband to forsake the ho- 
nours of this world, and lead a private life. 
He gradually parted with his property, and 
lived in retirement, at Barcelona, in Spain. 
The people of that city had such an esteem 
for him, that they obliged him to become a 
minister. He did not dislike the office ; but 
he felt himself so unworthy, that he was not 
willing to accept of it. In writing to a friend, 
he says, "I can scarce comprehend the weight 
of that dignity. I tremble, when I consider 
its importance ; for I know my own weak- 



IN THE FIFTH CENTURY. 71 

ness. But he that gives wisdom to the sim- 
ple, and perfects praise out of the mouths of 
babes and sucklings, is able, by his grace, to 
make me worthy, whom he called when un* 
worthy. 

After this, he lived at Nola sixteen years, 
in private life. In the year 409 he was or* 
dained bishop. He was acquainted with Sul-- 
picius Severus, the Roman historian. Severus 
had broken off from his sins in the flower of 
his age. When he was renowned as a great 
lawyer, he forsook all his worldly honour, and 
despised human greatness, that he might fol- 
low the Lord Jesus Christ. He asked Pauli* 
nus to give him his picture. The bishop called 
his request a piece of folly, and only gave him 
a picture of his heart. This I will show the 
young reader. He says, " I am ashamed to 
have my picture draWn as I am, and I dare 
not consent to have it made otherwise. I hate 
what I am, and am not what I wish to be. I 
find myself at war with myself, and am torn with 
an inward conflict. The flesh fights against 
the spirit, and the spirit against the flesh. The 
law of the body opposes the law of the spirit. 
Wo is me, because I have not taken away the 



72 HISTORY OF THE CHURCH^ 

taste of the poisoned tree by that of the saving 
crop. The poison communicated to all men 
from our first parent by his sin, yet abideth in 
me." Perhaps the reader, who has never ex- 
perienced this sense of in-dwelling sin, may 
ask, "How can a man so wretched find any 
comfort ?" The bishop answers this question, 
in a letter to another person. *' Jesus Christ," 
says he, " is the rock containing the spring of 
living water. This spring we find not far 
from us, when we are very thirsty in this 
world. This is what refreshes us, and pre- 
vents us from being consumed by the heat of 
in-dwelling sin. This is the rock on which 
the house is founded that shall never fall. It 
was opened at the side, and cast out water 
and blood. Here we taste two wholesome 
fountains, the water of grace, and the blood to 
answer for our sins ; which proves at once 
where our salvation comes from, and what it 
cost." This bishop led a retired and tempe- 
rate life. He possessed a remarkable tender- 
ness of conscience, and meekness of spirit; he 
maintained a constant sense of his own weak- 
ness, and his need of divine grace. He died 
in the year 43 L 



IN THE FIFTH CENTURY. 73 

Theodoret was one of the best and most 
learned men in the eastern church ; though he 
was very superstitious. There was much con- 
tention among worldly ministers in the eastern 
€hurch, about trifles. He tried to preserve 
peace. This displeased those who loved dis- 
puting better than the practice of godliness ; and 
he was condemned by one of their councils. 
He had been a bishop twenty-six years, and 
nothing had been found against his character. 
He had brought over to the church more than 
a thousand Marcionites,* and many Arians.f 
At that time there was not a heretic in all the 
eight hundred churches under his care. He 
had been often stoned, and attacked both by 
Jews and Pagans. While many bishops got 
rich in a few years, he had neither house, nor 
land, nor money; for he chose to be poor. 
Thus we see, cold-hearted and worldly pro- 
fessors, whether ministers or people, will per- 
secute devoted and faithful Christians. He 
was ordained bishop of Cyrus, a city of Syria, 

=^ For an account of the Marcionites, see Stories 
of the Second and Third Centuries. 

f For a knowledge of Arianism, see Stories of the 
Church in the Fourth Century. 



74 HISTORY OF THE CHURCH 

about the year 420. He gained the affections 
of his people, and they loved him till his death. 
His spirit was humble, heavenly, and cha- 
ritable. ^He walked in the faith, hope, and 
love of the gospel, a shining ornament to a 
dark age and country. Through the influ- 
ence of Leo, bishop of Rome, he was restored 
to his office, after the persecution already 
mentioned ; and he died in peace. 

Leo, of Rome, was one of the greatest men 
of his age. In the affairs of civil government, 
he was well skilled. He supported the truth 
in the church, and took much pains about dis- 
cipline. But in him appears an ambitious dis- 
position to increase the power of the Roman 
bishop. • The bishops of Rome had acquired 
a very great influence, by being situated at 
the capitol of the empire, A disposition now 
began to manifest itself, with these bishops, 
to assume an authority over the whole church. 
This spirit continued to increase, till at last, 
the bishop of Rome was declared universal 
bishop or pope. The Christian character of 
Leo is doubtful. 

A great many other Christian writers lived 
in this century, some of whom were pious, 



IN THE FIFTH CEXTURY. 75 

godly men ; but I can relate nothing of them 
which I think would be interesting to the 
young reader. 

Questions. — What was the character of 
Jerom ? What kind of life did he live ? Who 
went with him to Bethlehem ? What did they 
do there ? Can you relate any thing interesting 
of Paulinus, of Nola? What was the character 
of Theodoret? Can you relate any thing in- 
teresting respecting him ? What was the cha- 
racter of Leo, bishop of Rome ? 



CHAPTER VI. 

History of the Western Church till the close 
of the Fifth Century. 

After the death of Theodosius the Great, 
the empire was divided between his two sons, 
Honorius and Arcadius. Honorius reigned in 
the west and Arcadius in the east. They were 
both weak men, and the empire was torn with 
commotions, which threatened its destruction. 
Honorius supported the church and opposed 



76 HISTORY OF THE CHUKCfH 

idolatry and heresy, as Theodosius had done.* 
One law made during this emperor's reign, 
deserves to be noticed. It shows the mild 
influence of Christianity. By this law the 
judges were directed to take all the prisoners 
out of the prisons, once every weeky and in- 
quire whether they were properly treated* 
During the reign of Honorius, Rome was 
taken by the Goths, and the inhabitants suf- 
fered great afflictions. A great many of the 
people went into a very large church, in the 
city and the barbarians did not disturb them» 
Others were carried away captive ; and many 
opportunities were offered for exercising Chris- 
tian virtues. 

Germanus, bishop of Auxerre, was one of 
the greatest ornaments of Gaul in this century* 
He was a man of quality, and in the early part 
of his life, a lawyer. Amator, who was bishop 
before him, ordained him deacon. A month 
after his death, Germanus was chosen bishop 
by the clergy, nobility, and common people. 
He was very unwilling to accept the office, 
but they forced it upon him. About the time 

* See Stories of the Church in the Fourth Century. 



IN THE FIFTH CENTURY. 77 

of Augustine's death, he visited Britain for the 
purpose of opposing Pelagianism. Lupus, 
bishop of Troyes, went with Germanus. He 
was a man of great piety, and was bishop 
fifty-two years. When they arrived in Bri- 
tain, they preached in the churches, in the 
highways, and in the fields. Great crowds 
flocked together to hear them. They held a 
public dispute with the Pelagians. The people 
decided in their favour, and the errorists were 
put to silence. The Picts, a barbarous people 
of the north, made war against the Britons. 
They had called in the Saxons, a savage peo- 
ple who lived in Germany, to help them 
against the Picts. But instead of helping the 
Britons, the Saxons joined the Picts against 
them. The Britons were much frightened, 
and asked Germanus and Lupus to help them. 
Germanus put himself at the head of the army. 
Most of the soldiers were baptized before they 
began to march. The enemy had to pass 
through a valley. Here Germ.anus posted 
his men, surprised the enemy, and defeated 
them. After this, they returned to their own 
churches in Gaul. 

At this time Scotland was in a state of com- 
H 



78 HISTORY OF THE CHURCH 

plete barbarism. Palladius was their first 
bishop. He was ordained in the year 431 <. 
The same year died Pauliniis, of Nola, of 
whom some account was given in the last 
chapter. After Palladius died, Ccelestius, 
bishop of Rome, ordained Patrick, commonly 
called St. Patrick, in his place. He was born 
at Dunbarton in Scotland. He was carried 
captive into Ireland, where he learned the 
language of that country. When he had been 
t?iere a few years, he was taken by some pi- 
rates, and carried into Gaul. He afterwards 
returned to Ireland as a missionary. The 
barbarous Irish would not hear him, and he 
went back to Gaul, and spent some time with 
Germanus, of Auxerre. He then went to 
Rome, and Coelestius gave him support and 
assistance. He now returned to Ireland the 
second time. He taught the Irish people to 
read, and preached the gospel to them. The 
Holy Spirit attended his labours ; and his suc- 
cess was so great that he has since been called 
the apostle of Ireland. He died in the year 
460, at a great age. 

It was mentioned in the kst chapter that 
Genseric, king of the Vandals, had taken 



IN THE FIFTH CENTURY. 79 

Carthage. He showed no mercy towards the 
ministers of the general church. He killed 
many of them, and drove others from the 
churches. Although many were revived and 
purified, yet the church was very corrupt, and 
needed these afflictions. A great part of those 
who professed to be Christians, were sunk 
in all manner of wickedness; and the Lord 
sent these miseries upon them for their cor- 
rection. 

A very affecting scene took place at a coun- 
cil held at Braga in Lusitania, now Portugal, 
while the barbarous nations were overrunning 
the Roman empire. The president, whose 
name was Pancratian, addressed the council 
as follows: " Brethren, let our care be for the 
salvation of souls. I am afraid the miseries of 
the times will lead our people into the way of 
sinners. Let us give them an example of suf- 
fering for Jesus Christ, who suffered for us. 
As some of the barbarians are Arians, and 
others idolaters, let us confess our faith." He 
then stated in a few words the doctrines of the 
gospel, and they all agreed to them. Elipand, 
bishop of Conimbra said: "The barbarians 
are near us. They are now at Lisbon, and 



80 HISTORY OF THE CHURCH 

they will soon be upon us. Let us all go 
home, and comfort and strengthen our people, 
in this trying time, and relieve their wants." 
All the bishops agreed to this. The president 
then told Potamius, bishop of ^minium, that 
he need not go home, because his church was 
destroyed, and the country laid waste. Pota- 
mius replied, " I did not receive the office of 
bishop to sit at my ease, but to labour. Let 
me comfort my flock, and suffer with them for 
Jesus Christ." " You have well s.poken," 
replied the president, '* God be with you." 
" God maintain you in your resolution," said 
all the bishops. " Let us depart with the 
peace of Jesus Christ." 

A little while after, Arisbert, bishop of 
Oporto, wrote to a friend in the following 
touching strain: " I pity you, brother. May 
God look on our misery with an eye of mercy. 
Conimbra is taken ; the servants of God are 
fallen with the edge of the sword; and Eli- 
pena the bishop, is carried away captive. 
Other cities are besieged, and there is nothing 
to be seen but misery, groaning, and anguish. 
I send you the decrees of the faith you ask 
for. I will send you all, if I can find out where 



IN THE FIFTH CENTURY. 81 

you are hid. I expect the same fate daily. 
The Lord have mercy on us." Sabbath scho- 
lars should learn from this, how to value their 
privileges. 

Attila, the Hun, now made dreadful havoc 
in different parts of the empire. In the year 
452, the emperor Honorius sent Leo, bishop 
of Rome, to him, who persuaded the barbarian 
not to make war upon Italy. Two years after 
this, Genseric, king of the Vandals, went to 
Rome. Leo went out to meet him and per- 
suaded him to be content with taking the 
riches of the city, without burning the houses, 
or murdering the inhabitants. He returned 
again into Africa, and took with him many 
thousands of the people of Rome and Italy. 
These people were divided among his army. 
Husbands were separated from wives, and 
children from parents. When Deogratias, the 
bishop of Carthage saw this, his heart was 
moved with compassion. He sold all the 
vessels of gold and silver belonging to the 
churches under his care, and redeemed the 
captives. There v/ere no houses large enough 
to contain so great a multitude, and he placed 
them all in two great churches. There he 
h2 



82 HISTORY OF THE CHURCH 

supplied them with beds, and all things neces- 
sary for their health and comfort. Although 
he was an old man and very infirm, yet he 
visited all the beds, in the night. He lived only 
three years, after he was appointed bishop. He 
was beloved by all true Christians ; for he ho- 
noured the doctrines of Christ by acts of meek- 
ness and charity. 

Several Christians, who had endured many 
hardships under Genseric, were carried off 
into the desert by Caspur, king of the Moors. 
The people there lived in idolatry, and these 
pious persons told them about Jesus. A great 
multitude gave up their idolatry, and became 
Christians. They then sent across the desert 
to a Roman city, and informed the bishop of 
what they had done. The bishop sent minis- 
ters, who built a church, and baptized many 
of the barbarous people. Caspur was a Pagan, 
and a relation of Genseric. He informed the 
Arian king of what these Christians had done. 
Although he professed to be a Christian, yet 
he was very angry and condemned them to 
death. The converted Moors lamented greatly 
when deprived of their Christian friends and 
pastors. As the martyrs passed by, they said 



IN THE FIFTH CENTURY. 83 

to each of them, ** Brother, pray for me. 
God has given me my desire. This is the 
way to the heavenly kingdom." 

Genseric ordered the bishops to give up the 
vessels of the church, and the Holy Scriptures. 
They refused, and the Vandals took them by 
force, and plundered every thing. 

While Christians were assembled for public 
worship at Regia, the Arians attacked the 
church, and killed them all. Genseric would 
not have any servants but Arians, either in his 
own house, or the houses of his children. A 
Christian in the service of his son, Theodoric, 
was treated with great cruelty, and finally put 
to death. Another, named •Archinimus, was 
promised great wealth if he would embrace 
Arianism. But he could not be persuaded nor 
hired to dishonour Christ. He was condemn- 
ed to death ; but Genseric gave orders to the 
executioners that, if he maintained his courage 
at the moment fixed for his death, his life 
should be spared. Thus, Christian constancy 
was the means of saving his life. 

Satur, son of Huneric, Genseric's eldest 
son, was steward of Huneric's house. He 
spoke with great freedom against Arianism. 



84 HISTORY OF THE CHURCIi 

He was accused, and threatened with the loss 
of all his property ; he was also told that, un- 
less he embraced Arianism, his wife should 
be married to a keeper of camels. She had 
several children, one of which was an infant 
at the breast. She entreated him to give up 
his religion. He answered her, in the words 
of Job, " ' Thou speakest as one of the foolish 
women speaketh.' Let them do what they 
will. I must remember the words of the 
Lord; whoever doth not leave wife, or chil- 
dren, or lands, or houses, cannot be my disci- 
ple." The Arians, his own near relations, 
stripped him of all he had, and reduced him 
to poverty. 

Afterwards, Genseric ordered the church of 
Carthage to be shut up. He also banished 
the ministers. Wherever his arms prevailed, 
he made the people of God feel his fury. The 
whole western empire was now falling into 
ruins. In the year 476 Eome was taken by 
Odoacer, king of the Heruli. Africa was 
already under the dominion of the Vandals, 
Spain, and a great part of Gaul were held by 
the Goths. The other part of Gaul was taken 
by the Franks. They afterwards became 



IN THE FIFTH CENTURY. 85 

masters of the whole country ; which has 
since been called France, after their name. 
The southern part of Great Britain was taken 
by the Saxons. They were idolaters ; and 
the Britons, who were Christians, went into 
the mountains of Wales. The northern part of 
the island was so poor, that their enemies did 
not disturb them. The Franks were idola- 
ters, and the barbarians, who ruled in other 
parts, w^ere Arians. Evaric, king of the Goths 
in Spain, would not allow any Christian 
bishops to be ordained, in the place of those 
who were dead, and he sent others into banish- 
ment. The churches fell into decay, and the 
people seldom met for public worship. The 
state of the western church now appeared 
very gloomy. The wrath of God was poured 
out upon the churches, for mercies long abus- 
ed. But there were a great many real Chris- 
tians, who mourned over the wickedness of 
the times, and endured their afflictions with 
patience. These had been prepared for this 
dreadful season, by the revival of Christian 
doctrine, which took place in the time of Au- 
gustine. 

Sidonius, of Lyons, belonged to one of the 



86 HISTORY OF THE CHURCH 

noblest families in Gaul. He was a celebrated 
orator and poet. About the year 472 he was, 
contrary to his wishes, appointed bishop of 
Clermont, in Auvergne. Before he was chosen 
bishop, he would frequently sell his silver, 
plate, without the knowledge of his wife, to 
get money to ^ give to the poor. The Goths 
laid waste the country, during a great famine. 
Ecdicius, the brother of Sidonius, collected 
four thousand poor people of both sexes, 
lodged them in his houses, and gave them 
food till the famine was over, Patiens, bishop 
of Lyons, also sent relief to the poor in all 
parts of Gaul. He was a faithful minister, 
and brought back many of the Arians to the 
church. In these instances we see the fruit 
of Christian principle ; it teaches people that 
riches are of no value, except as the means of 
doing good ; it teaches us to love others as we 
love ourselves. If we do this, we shall feel 
the distresses of others as our own, and relieve 
them if in our power. 

In the year 477 Genseric died, and Huneric, 
his son, was made king of the Vandals. At 
first he treated the Christians with mildness. 
I shall hereafter distinguish the members of 



IN THE FIFTH CENTURY. 87 

the general church, from the Arians, by the 
name of Christians ; for I do not see in any 
of the Arians of this period one trait of cha- 
racter which deserves that name. The Chris- 
tians of Carthage had been without a bishop 
twenty-four years. He told them that they 
might ordain a bishop, if they would consent 
that the Arians should have a bishop at Con- 
stantinople. They told him they would not 
accept a bishop on such terms. *' Jesus 
Christ," said they, " will govern the church, 
as he has done hitherto." 

But Huneric did not mind this, and Euge- 
nius was chosen bishop. All mankind soon 
bore witness to his virtues. The Arians had all 
the property of the church. But Christians 
brought large sums of money to the bishop 
every day. He used no more of this for him- 
self than what was necessary for his daily 
bread; the rest he gave lo the poor. The 
Arian bishops soon complained, and called 
him a dangerous preacher. They told him 
that he ought not to suffer the Vandals, who 
were Arians, to hear him preach. But Euge- 
nius told them that God's house was equally 
open to all. 



88 HISTORY OF THE CHURCH 

Huneric had given the Christians this in- 
dulgence, to oblige the emperor of the east, 
at Constantinople. But he began gradually 
to show the ferocity of his disposition. He 
was afraid he should lose his Vandals, if they 
attended the preaching of Eugenius. He, 
therefore, set guards to attend the door of the 
church. When they saw men or women in 
the Vandal dress, they would strike them on 
the head with staves, jagged on the end ; when 
they had twisted this into the hair, they would 
draw it back violently, tearing off the hair 
and skin. Many suffered very much by this 
means. Women, who had been treated in this 
manner, were led through the streets, and a 
crier went before them, to show them to the 
people. But Christians remained firm; and 
those who belonged to Huneric's court, could 
not be persuaded to embrace Arianism. He 
took away their pensions, and sent them to 
reap grain in the country. These persons 
had been brought up as gentlemen, and this 
punishment was very severe. But they bore 
their sufferings with patience, for the sake of 
Christ. 

Huneric grew more and more cruel; he 



IN THE FIFTH CENTURY. 89 

treated the women in the monasteries with 
great barbarity, to make them accuse the 
bishops of crimes. But though many died 
under his tortures, he could get nothing from 
them against the bishops. He afterwards ba- 
nished four thousand nine hundred and seven- 
ty-six Christians, ministers and people, into 
the desert. 

Felix, of Abbirita, had been bishop forty- 
four years. By the palsy he had lost his 
speech and understanding. The Christians 
entreated the king, that the old man might be 
allowed to end his days quietly at Carthage. 
But the Arian king seemed to be ambitious to 
out-do the Pagans in cruelty. He replied, 
" Let him be tied to wild oxen, and carried 
where I have ordered." They tied him across 
a mule, and carried him like a piece of timber. 
The Christians were first sent to the cities of 
Sicca and Lares. The Moors were directed 
to receive them there, and carry them into the 
desert. They were first confined in prison. 
There their brethren were allowed to visit 
them and to preach. They also partook of 
the Lord's Supper. 
I 



90 HISTORY OF THE CHURCH 

But the guards were severely punished for 
giving the Christians these privileges. After 
this, none were allowed to visit the prisoners. 
They were thrown together, and crowded so 
closely in the prison, that they had no room 
to move. The effect of this was horrible 
beyond description. Yet none of them con- 
sented to become Arians, to free themselves 
from these sufferings. They loved the Lord 
Jesus Christ, in his true character ; and they 
could not consent to dishonour him by denying 
his divine nature. 

At length the Moors were ordered to march. 
The Christians went out of prison on the 
Lord's day. Their clothes, their heads, and 
their faces, were covered all over with filth. 
As they went along, they sung, "such honour 
have all his saints." Cyprian, bishop of 
Uniziba, comforted them, and gave them all 
he had. He also desired the honour of being 
carried with them : but this was not granted 
him at that time. He was put in prison, and 
after much suffering, sent into banishment. 
As they passed along, the whole country was 
full of lamentation. The people flocked around 



IN THE FIFTH CENTURY. 91 

them, and threw their children at their feet. 
"Alas," said they, ''to whom do you leave 
us ? Who shall administer the Lord's supper 
to us ? Why are we not allowed to go with 
you?" One woman came leading a child by 
the hand. ''Run, my boy," said she, "see 
what haste these holy men make to receive 
the crown." She was reproved for wishing 
to go along with them. She replied, "I am 
the daughter of the late bishop of Zurita ; and 
I am carrying this child, who is my grand- 
son, lest he be left alone, and the enemy draw 
him into the snares of death." The bishops, 
with tears in their eyes, could only say, 
"God's will be done." 

When the aged or the young, who were 
feeble, were not able to go as fast as the rest, 
the Moors struck them with their weapons, or 
threw stones at them. Such as were not able 
to walk, were tied by the feet, and dragged 
along. Many died on the way. The rest 
arrived at the desert, and were fed for a while 
with barley. Afterwards, they were left to 
starve. 

In the year 483, Huneric sent a law to Eu- 



92 HISTORY OF THE CHURCH 

genius, with orders to have it read in the 
church. It was also sent to all the churches 
in Africa. By this law, all the bishops were 
commanded to go to Carthage, and there dis- 
pute with the Arians, to prove their faith, if 
they could, by Scripture. The bishops com- 
plained of this law ; but the king would not 
listen to them. He persecuted the most learned 
bishops. He banished Donatian, after having 
given him one hundred and fifty blows on the 
feet. He treated others with great cruelty, 
and would not allow any of the Arians to eat 
with Christians. 

On the first of February, which was the 
day appointed for the dispute, the bishops 
from all parts of the country went to Carthage. 
For many days, Huneric said nothing about 
the proposed conference. He separated the 
bishops of the greatest abilities from the rest, 
intending to put them to death upon false pre- 
tences. Laetus, one of the most learned among 
them, he burned alive, to intimidate the rest. 
When the conference was opened, the Chris- 
tians chose ten of their bishops to answer for 
the whole. Cirila, the chief of the Arian 



IN THE FIFTH CENTURY. 93 

bishops, was seated on a great throne, with 
the rest of his party near. The Christian 
bishops were standing below them. They 
saw what a mock dispute it was going to be, 
and complained. Cirila ordered each of them 
to be beaten one hundred blows on the feet, 
Eugenius replied, " May God look down on 
the violence that is offered us." Cirila found 
the bishops better prepared to defend the doc- 
trines of the Bible than he had expected, and 
undertook to avoid the conference. The Chris- 
tian bishops expected this, and prepared a con- 
fession of faith, in which the doctrine of the 
Trinity was fully acknowledged. This they 
read, concluding in this manner: ''This is 
our faith, supported by the authority of the 
evangelists and apostles, and received by all 
the true churches of Christ, throughout the 
world ; in which, by the grace of God, we 
hope to persevere till death." 

The Arians w^ere enraged at this confession, 
and sent word to the king that the bishops had 
raised a clamour to avoid the conference. The 
tyrant immediately sent orders through the 
provinces, and all the churches were shut up, 
I 2 



94 HISTORY OF THE CHURCH 

and their property given to the Arians. He 
allowed Christians four months to consider 
whether they would turn Arians. He took 
away from the bishops their horses, and all 
their clothes, except what they had on ; turned 
them out of the city ; and threatened terrible 
punishments upon any one who should give 
them food or lodging. They remained out- 
side of the walls of the city, exposed to the 
weather. Here they accidentally met with the 
king, and said to him, " Why are we treated 
thus?" He looked on them with fury, and or- 
dered some horsemen to ride in among them, 
by which many of them were wounded. Af- 
ter this, he ordered them to go to a certain 
place, where they were shown a paper rolled 
up, and required to swear to what was written 
in it. " Are we like beasts," sard they, " with- 
out understanding, that we should be required 
to swear at a venture, without knowing what 
is in the paper?" Of four hundred and forty- 
six bishops, who came to the conference, 
forty-eight died, three hundred and forty- 
eight were banished, and the rest made their 
escape. 



IN THE FIFTH CENTURY. 95 

.Huneric seemed to have exercised even a 
worse spirit than the heathen emperors. He 
sent executioners among the people, who 
whipped, hanged, and burned Christians, with- 
out mercy. Eugenius had written a letter to 
his church, exhorting them to persevere in the 
faith of the gospel. When the trial came, 
many of them gave the noblest proofs of their 
sincerity. Donysia, a lady, was whipped till 
the blood streamed from her body. She said 
to her persecutors, " Ministers of the devil, 
what you now do to confound me with shame, 
is my glory." She exhorted the rest to suffer 
martyrdom rather than to dishonour Christ. 
When she saw her son dreading the torture, 
she looked severely on him, and said, " Re- 
member, son, that we have been baptized in 
the name of the Trinity. Let us not lose the 
garment of salvation, lest the master should 
say. Cast them into outer darkness." After 
hearing this, the young man suffered death 
with constancy. She embraced his body, and 
thanked God, with a loud voice. Many were 
strengthened by her exhortations, and suffered 
with her. The tortures of many of them 



96 HISTORY OF THE CHURCH 

were dreadful, beyond description. A woman 
called Victoria bore the most cruel sufferings, 
with great patience and constancy. Her hus- 
band tried to persuade her to embrace Arian- 
ism, and save her life, for the sake of their 
children. But she loved the Lord Jesus better 
than husband and children ; and she could not 
consent to dishonour him by calling him a 
mere creature. 

At this time, Victorian was governor of 
Carthage, under the king. He was the richest 
man in Africa. The Arians were very anxious 
to gain him over to their cause. Huneric pro- 
mised him his peculiar favour, if he would 
consent to be re-baptized, and renounce the 
doctrine of the Trinity. «' Tell the king," 
said he, '' If there were no other life but this, 
I could not, for a little temporal honour, be 
ungrateful to my God, who hath granted me 
grace to believe in him." The king was 
very angry at this, and had him tortured to 
death. 

At Tambaia, two brothers were hung up a 
whole day, with large stones tied to their feet. 
One of them was at length overcome by the 



IN THE FIFTH CENTURY. 97 

torture, and desired to embrace Arianism, and 
be taken down. " No, no," said the other. 
*' This, brother, is not what we swore to 
Jesus Christ. I will testify against you, when 
we come before his awful throne, that we 
swore by his body and blood, that we would 
suffer for his sake." The other was roused 
by this, and cried out, " Torment us as you 
please ; I will follow my brother's example." 
The executioners were quite fatigued with 
torturing them with hot irons and hooks. At 
length, they dismissed them, saying that every 
one appeared ready to follow the example of 
the two brothers, and that none were brought 
over to Arianism. 

At Typasa, the secretary of Cirila, was or- 
dained bishop, by the Arians. When the 
people heard of this, they removed into Spain, 
which was beyond the dominions of Huneric, 
except a few, who could find no ships to go 
in. The new bishop tried to gain the favour 
of these. But they met in a private house for 
worship, and would not go to hear him. The 
bishop informed Huneric of this. He ordered 
their tongues to be torn out, and their right 



98 HISTORY OF THE CHURCH 

hands to be cut off. He intended, by this, to 
prevent them from confessing the truth. But 
the Lord brought his counsel to nought. After 
the tongues of the Christians had been torn 
out by the roots, they were still able to speak 
so as to be understood. 

The whole clergy of Carthage were starved 
almost to death, and then banished. Two 
Vandals, who loved the truth, with their mo- 
ther, forsook their riches, and followed the 
clergy into exile. Some young children, who 
had excellent voices, and used to sing in the 
churches, had been banished with the multi- 
tude of Christians sent into the desert. Theu- 
carius, who had taught them to sing, and who 
had now turned Arian, advised the governors 
to send for them. Twelve of them were sent 
for ; but they cried, and, holding the banished 
clergy by the knees, refused to leave them. 
They were taken from them by force, and 
carried back to Carthage. But neither flatte- 
ries nor punishments could destroy their at- 
tachment to their ministers. 

The Arian bishops and clergy went about, 
armed with swords. Eugenius, bishop of 



IN THE FIFTH CENTURY. 99 

Carthage, was given in charge to one of them 
named Anthony. He treated him with great 
cruelty. A bishop named Habet-Deum, was 
bound hand and foot. Anthony stopped his 
mouth, and poured water on his body. The 
Arians then said to him, *' My brother, you 
are now a Christian, as well as we; what 
should hinder you, in future, from observing 
the will of the king?" The bishop answered, 
" While you were stopping my mouth, I 
made a solemn protest against your violence, 
which the angels have written down, and will 
present to God." Persons were stopped on the 
highways, and brought to the Arian bishops, 
who re-baptized them by force. None were 
suffered to go from place to place, but such as 
could show a certificate that they had been 
baptized by the Arians. They put the physi- 
cian Liberatus and his wife into separate pri- 
sons. Some person informed her that her 
husband had obeyed the king, and become an 
Arian. *' Let me see him," said she, *' and I 
will do Avhat is well pleasing to God." They 
took her out of the prison to her husband. 
She said to him, *' Unhappy man, unworthy 



100 HISTORY OF THE CHURCH 

of the grace of God, why will you perish 
eternally for a momentary glory ? Will your 
gold and silver deliver you from hell-fire?''* 
Her husband asked her what they had been 
telling her, and assured her that he should 
never renounce the faith. They probably told 
her this, to shake her resolution. 

In the year 485, after a horrible reign of 
seven years, Huneric died, a monument of 
God's wrath. Like Herod,* Galerius, and 
Maximin, he was eaten by worms, and died 
a miserable death. Gontamond, his nephew, 
was made king after him. He put a stop to 
the persecution, and brought Eugenius back 
to Carthage. 

In the year 493, Theodoric, the Ostrogoth, 
conquered Odoacer, and became master of all 
Italy. He then made a law, forbidding those 
who had favoured Odoacer, to make wills or 
sell their lands. All Italy was alarmed ; and 
Epiphanius, bishop of Pavia, was employed 
to intercede with the king. Lawrence, bishop 
of Milan, joined with him, and they went to- 

* Acts xii. 23. 



IN THE FIFTH CENTURY. 101 

gether to Theodoric. They obtained favour 
for all except a few leaders of the party of 
Odoacer. Theodoric had known Epiphanius 
before; and he respected him. He talked 
with him in private, and said to him, " You 
see the desolations of Italy. The Burgundians 
have carried away captive a number of the in- 
habitants. I wish to redeem them. None of 
the bishops is so proper to send upon this 
business as yourself. Undertake it, and I 
will give you what money is necessary." 
Epiphanius agreed to go, if the king would 
let Victor, bishop of Turin, go with him. In 
the year 494, Epiphanius went over the Alps. 
All the people came out to meet him, and 
brought presents, which he gave to the poor. 
When he came to Lyons, to Gondebaud, the 
king of the Burgundians, he advised him to 
let the captives go, without money. Gonde- 
baud knew the character of Epiphanius, and 
restored to him all the prisoners, except those 
who were taken in arms. They were con- 
sidered the property of those who took them. 
Six thousand were sent away without ransom. 
By Theodoric's money, with the liberality of 
a lady of quality, and of Avitus, bishop of 
K 



102 HISTORY OF THE CHURCH 

Vienne, the rest were redeemed. Epiphanius 
returned into Italy with a multitude of re- 
deemed captives, and persuaded Theodoric to 
give them their lands again. 

Epiphanius devoted himself to the Lord 
while very young. At the age of twenty- 
eight, he was chosen bishop. He gave him- 
self up wholly to the service of God, and the 
good of mankind. He was often successfully 
employed in public affairs. In the year 474, 
he was sent by Nepos, emperor of the west, 
to make peace with Evaric, king of the Visi- 
goths, which he did. In 476, Odoacer made 
himself master of Italy. Epiphanius, by his 
influence with him, obtained- the freedom of a 
number of captives. He repaired the city of 
Pavia, which had been plundered, and re-built 
the churches, without any money, except 
what Providence sent him. During the con- 
test between Theodoric, and Odoacer, he 
softened the horrors of civil war, by his bene- 
volence. He did good to all, and even sup- 
ported those who had pillaged his lands. He 
died in the year 496, being fifty-eight years 
old. 

Gelasius, bishop of Rome, died the same 



IN THE FIFTH CENTURY. 103 

year. He was constantly employed, either in 
prayer, reading, writing, business, or in talk- 
ing with people about heavenly things. He 
avoided both idleness and extravagance, and 
gave great sums to the poor. 

The Franks or French were a German na- 
tion, that lived near the river Rhine. They pass- 
ed over this river, into Gaul, about the year 
420, under Pharamond, their first king. Clo- 
vis, the third king after him, overturned en- 
tirely the Roman power in Gaul, and founded 
the French monarchy. He married Clotilda, 
niece of Gondebaud, king of the Burgun- 
dians. She was a zealous Christian, though 
her uncle, and the whole of her nation, were 
Arians. Clovis, her husband, was a Pagan. 

The queen sent Remi, bishop of Rheims, 
to teach the king. Clovis received his in- 
structions, and his people embraced the Gos- 
pel with great readiness. The king and his 
sister, and three thousand of his army, were 
baptized at Rheims. We have no reason to 
believe that this change at all affected the 
heart of Clovis. Yet the Lord made use of 
it for the benefit of the church. He was the 
only prince in the world, at that time, wha 



104 HISTORY OF THE CHURCH 

professed the true faith of the Gospel. Anas- 
tasius, the eastern emperor, favoured heresy, 
and the rest of the European princes were 
Arians. Although Clovis was not a Chris- 
tian, yet the Lord employed him aS an in- 
strument to defend the truth, and protect the 
church. 

Gontamond, the Vandal, still increased his 
kindness to the church. In the year 494, he 
opened all the churches, after they had been 
shut ten years and a half, and recalled the 
bishops who had been banished. 

This brings down the history of the church 
to the close of the fifth century. Superstition 
had been gradually growing both in this and 
the previous century. People who called 
themselves Christians, began to pray to the 
saints who had suffered martyrdom, and to 
trust in their superstitious ceremonies, instead 
of depending alone upon Christ. The way 
was fast preparing for the idolatrous practices 
afterwards introduced into the church. Had 
it not been for the revival of religion in the 
early part of this century, the church could 
not have endured the dreadful distresses that 
came upon it, by the persecutions of the bar- 



IN THE FIFTH CENTURY. 105 

barous heretics and Pagans. But true piety- 
still lived in Africa, Italy, Spain, France, and 
Britain. The doctrine of true conversion, 
and of the influences of the Holy Spirit, had 
been greatly revived, in the days of Augus- 
tine ; and its influence was still felt in the 
church. Eminent examples of piety were 
seen during the late persecutions. The Lord 
d Jesus still had many faithful witnesses 

ON EARTH. 

Questions. — What was the state of the 
Roman empire, after the death of Theodosius 
the Great ? What happened during the reign 
of Honorius ? What can you relate of Ger- 
manus ? Who was the first bishop of Scot- 
land? What can you relate of St. Patrick? 
Can you relate any thing interesting of the 
council of Praga? What benevolent action 
can you relate of Deogratias, bishop of Car- 
thage ? What was done by some Christians 
who were taken by the Moors ? How were 
they treated by Genseric ? What did Gense- 
ric order the bishops to do ? How was Vale- 
rian treated? What was done at Regia? 
•' What can you relate, of Satur? What was 
done by Sidonius, Edicias, and Patiens? 



i06 HISTORY OF THE CHURCH 

What happened in the year 477? How 
did Huneric treat Christians at first? What 
sort of a man was Eugenius, bishop of Car- 
thage ? What measures were taken to pre- 
vent the Vandals from going to hear Euge- 
nius ? How many Christians did Huneric ba- 
nish into the desert ? How were they treated 
before they started, and on the way ? How 
did the people feel when they saw them passing 
along? What law did Huneric make in the 
year 483 ? How were the Christian bishops 
treated, when they had assembled for the con- 
ference ? What was done to Victorian ? What 
was done to two brothers ? What happened 
at Typasa? What did the Arian clergy do? 
What death did Huneric die ? Who reigned 
after him ? How did Gontemond treat Chris- 
tians? What happened in the year 493? 
Can you relate any thing interesting of Epi- 
phanius ? What interesting circumstances can 
you relate of Clovis and Clotilda? What did 
Gontemond, the Vandal, do in 494 ? 



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